Credo ecclesiam sanctam Catholicam I beleeue the holy Catholike Church : the authoritie, vniuersalitie, and visibilitie of the church handled and discussed / by Edward Chaloner ...

Credo Ecclesiam Sanctam Catholicam .

I beleeue the holy Catholike Church .

THE Authoritie , Vniuersalitie , and Visibilitie of the CHVRCH , handled and discussed .

By EDWARD CHALONER , Dr. in Diuinitie , and Principall of ALBAN Hall in OXFORD .

LONDON Printed by William Stansby , and are to bee sold in Pauls Church-yard at the signe of the Gray-Hound .

1625.

TO THE RIGHT HONORABLE , WILLIAM , Earle of PEMBROKE , Lord HERBERT of Cardiffe , Lord Par and Rosse of Kendall , Lord Marmion , and Saint Q●intin , &c. Lord Chamberlaine of his MAIESTIES Houshold , Lord Warden of the Stanneries , Knight of the most Noble Order of the Garter : Chancellor of the Vniuersitie of Oxford ; And one of his Maiesties most Honorable Priuie Councell . MY LORD ,

THe first assault which was euer made vpon mankind , appeared in the shape of a Gen. 3. 1. question , for in that manner did the Serpent sett vpon Eue ; and the victorie then purchased , hath euer since animated the Viperous brood of that arch-enemie , to encounter the Church of God with the same engin . Aristotles positiue formes of disputing , sute not so well with their distempered materials as those of Socrates , which conclude in Questions . As it was at the building of Babel , so is it now in Babylon , their confounded language serues onely to aske and demand , not to reply . For what are the cryes of Rome , which more frequently walke the streets , and fill them with lowder clamours then those of London , other then these ? Whereupon doe you lastly ground your beliefe ? How doe you know the Scriptures to be the Word of God ? Where was your Church in all ages ? If the Church of Rome professe not the same faith which anciently it did , when did it alter or varie from her first integritie ? Argumentations of other natures , are forbidden the Laytie vnder paine of curse , this kinde onely of disputing by Questions , is dispensed vnto the rudest by the prouerb , which saith , An Ideot may propound more in an houre , then the learnedst in a Kingdome can resolue in a yeere . Hauing therefore discoursed vpon these subiects , partly in some Lectures had in a famous Metropolitan Church of this Canterburie . Kingdome ( where for a time abiding , I aduentured to thrust in my Sickle into the Haruest of more worthy Labourers ) partly in my seuerall attendances vpon our late Soueraigne of happy Memorie , and his Gracious Maiestie now being , I presume in humble acknowledgment of your noble fauours conferred vpon me , to present these my poore endeauours to your honourable protection , beseeching your Lordship to passe a fauourable construction vpon my boldnesse , and to accept of them as from him , who is , and alwayes will remayne

Your Lordships humbly ▪ deuoted ; ED. CHALONER ▪

The Contents of the first Part of this Booke . SECT. I. THe Preface and partition of the ensuing subiect . pag. 1. SECT. II. What act of Faith is implyed in this Article of the Church , and the errours of Romish Interpreters touching the same . pag. 3. SECT. III. The Romanists distractions touching the Church , set downe in eight Gradations . SECT. IIII. The palpable abuse offered the Laytie , by obtruding the Church vnto them as their soueraigne Iudge , displayed by the present practice of the Iesuites . pag. 26. SECT. V. The obiections out of the Scriptures touching the Churches infallibilitie , answered . pag. 30. SECT. VI. The obiection drawne from the question , how wee may know the authoritie , sense , puritie and perfection of the Scriptures , handled and resolued . pag. 36. SECT. VII . The new sleights and deuices , which the Iesuites vse in enforcing these arguments touching the Church and the Scriptures . pag. 51. The Contents of the second Part. SECT. I. THe first way whereby one may know the Church to bee Catholike or Vniuersall . pag. 71. SECT. II. The second way whereby one may know the Church to be Catholike or Vniuersall . Together with an Application of the same to the present question of these times , touching the existency of our Church in all Ages . pag. 83.

Errata .

Page 58. The ● which is in lin. 7. ought to be in lin. 14. ibid. lin. 12. for obligation , r. Religion . ibid. lin. 14. for but search , r. but by search , pag. 91. lin. 19. for The fift , r. The sixt .

Credo Ecclesiam Sanctam Catholicam . I beleeue the holy Catholike Church .

SECT. I. The Preface and partition of the ensuing subject .

THis parcell of the Creed , how compendious soeuer it seems in wordes , yet is it in signification so ample , that if the Iesuites Comment exceedes not the Text , this , alone , is an abridgement of Diuinitie , this , a Catechisme sufficient to engrosse the Layties whole studie and beliefe . It is not a matter of small consequence to them which oppose names to things , and triumph in the naked sounds of Church and Catholike , whether you apparell the sense in any other furniture of Language then this : they cannot reply as a a Augustin . Cont. Crescon . gram . lib. 2. c. 1. Demosthenes did to Aeschines , when being vpbrayded with the improper vse of a word , hee answered , that the fortunes of Greece consisted not therein ; No , in hoc sit a sum fortunae Romae , in these Sillables the fortunes of Rome are entrench'd ; not the seuen Hils whereon shee is seated , not her extended Wals whose auncient Tracts are almost en●omb'd with Age , not her Castle of Saint Angelo are halfe so relied vpon by her , as this single Article ; For why ? Shee hopes , the Church will serue her for a Cittadle or Towre of defence , Holynesse will colour her title , and Catholicke will from all quarters furnish her with a voluminous Armie of ancient and experienced souldiers . Howsoeuer therefore I am not able to vndertake this subiect , either with that power or skill , as those which haue preceded me in the same , yet because , as Rome was not built in a day , so neither can shee bee surueied in an houre , or as shee is b b Reu. 13. 1. the Beast with seuen heads and ten hornes , resembling Hydra , which as soone as Hercules had smitten off one head , maintained the fight with another ; so there may remaine after those greater labours of others , something for vs of succeeding times and ages to meete withall ; Be it as it will , I shall not thinke my paines mispent , if whilest others haue pared off an head , my weaker strookes force her but so far as to shrinke in a horne .

But to leaue Prefaces , and come to the handling of the point . The words now read vnto you , containing in them a matter of Faith and Beliefe , doe present two thinges to our consideration ; Viz. 1. First the act of Faith , in these words , ( tacitely implied ) I beleeue . 2. Secondly the obiect of this Faith , the Church , pourtraited and described by two properties . Viz. 1. Sanctitie in that it is called , Holy . 2. Vnjuersalitie , in that it is stiled Catholicke .

SECT. II. What act of Faith is implied in this Article of the Church , and the errours of Romish interpreters touching the same .

COncerning the acte of this faith ( I beleeue ) though it be not prefixed to the beginning of this Article , as neither to the rest which follow it ; yet is it to be vnderstood ; the former ( I beleeue ) which precedes the Article of the holy Ghost , communicating it selfe to this and the subsequent , and that chiefely for two reasons .

The one , to teach vs , that the principall obiect of our faith is God himselfe , considered in vnitie of Essence , and Trinitie of persons , and therefore to each of the persons , there is either a ( Beleeue ) prefixed , or the Particle ( in ) set before , to shew that on them we are to build the certaintie and assurance of our hope ; but as for these Articles of the Church , the forgiuenesse of sinnes , the Resurrection of the body , and the like , they being creatures , are but the secondarie obiects of our Faith , not to be trusted vpon immediately in themselues , but onely vnder God and through God , and therefore haue not a Credo a ( Beleeue ) a part to themselues , but prefixt to one of the persons ( I beleeue in the holy Ghost . )

The other , to set out and diuide by this meanes vnto euery of the persons an appropriate and speciall worke . For as God the father hath Creation in the Articles attributed vnto him , and the Sonne Redemptionem merito , Redemption by the merit of his Death and Passion , vnto him ; so the holy Ghost by the ( Beleeue ) which is prefixt to his Article , and is in part of sense to be conuei'd vnto the following ; hath the application of our redemption , Virtute & efficacia , by his vertue and efficacie appropriated vnto him also ; to wit , The sanctifying of the holy Catholicke Church , the vniting of the members in a communion with their head , the infusion of iustifying faith , which apprehends the remission of sinnes , the quickning of the dead in the Resurrection , and the conferring of life , both vitam gratiae , the life of Grace , and vitam gloriae , the life of glorie in the world to come .

So then , the act of faith ( I beleeue ) which belongs to this Article of the Church , is to bee fetch'd and deriued from the preceding Article of the holy Ghost . And yet because it descends not in the same forme and garbe of sense altogether , which it beares there , but something altered and transfigured , the question will be , what act it properly imports in this place towards his obiect , the holy Catholicke Church .

For the better resoluing whereof we must necessarily call to minde that ancient distinction of c c Aug. 181. serm. de temp. P. Lom . 3. sent. dist. 23. Thom. 2. 2. q. 2. art. 2. Saint Austens , and the Schoolemen touching Credere to beleeue : That there is 1. Credere in aliquem , to beleeue and put ones trust & confidence in one . 2. Credere alicui , to beleeue or giue credit to one . 3. Credere aliquem , to beleeue that one is in being , or to beleeue that one is after this or that manner in being .

The first of these , which is Credere in aliquem , to beleeue in one , doth virtually indeed include the other two , for one cannot beleeue in one , but he must presuppose that hee is , and that hee is to be credited , but yet the proper obiect of it , is bonum , a thing as it is good , and the formall act which it exerciseth , is chiefly an act of the will ; whereas the rest haue rather for their obiect , verum a thing as it is true , and the act which they exercise , appertaines onely to the vnderstanding ; but with this difference , that when I say , credo alicui , I giue credit to ones saying , the act of faith hath relation to his obiect , as to obiectum formale , a kind of principle for whose sake and cause I beleeue ; but when I say , Credo aliquem , I beleeue that one is in being , the act of faith hath relation here to his obiect , as onely to obiectum materiale , or quod , ( as the Schoolemen speake ) a conclusion , which it beleeues , and not as to the motiue or inducement for which it beleeues .

Now to bring this home to the marke ; The Church of Rome and we doe agree , that the ( beleeue ) which is prefixt to the Article of the holy Ghost , doth not communicate it selfe with the restriction caused by the Particle ( in ) to this Article of the Church and the rest which follow it ( for that were to beleeue in them , and then no difference should be made betweene the Creator and the Creatures ) but simply and without addition , and the question is , what act it now exerciseth ; whether such an one as whereby our faith hath relation to the Catholicke Church , as onely to a materiall obiect or bare conclusion which it beleeues , by reason wherof we may say , Credo Ecclesiam , I beleeue that there is a Catholicke Church , or moreouer , such , as whereby our faith may reflect vpon the Church as a formall obiect , cause and principle , for whose sake it yeelds credit and assent to all other things , so that thereby , though not expresly yet tacitly is implied , Credo Ecclesiae , I yeeld faith & beliefe To the Catholicke Church ?

The d d Greg. de Valent . in Thom. Tom. 3. disp. 1. q. 1. p. 1. §. 6. Iesuites , howsoeuer they would palliate the matter , and make shew , that the Church is onely a condition , and not a formall cause of our beliefe , yet others of them speake more plainely what the rest ayme at ; e e Scot. 3 , sent. dist. 23. q. vn . Gab. q. 2. Can. lib. 2. c. 7. Durand . 3. d. 24. q. 1 Et d. 25. q. 3. For Scotus and Biel , to whom Canus ioynes Durand , doe teach that our faith is last resolued into the authoritie of the Church ; and f f Staplet . cont. Whitak . de authorit. scriptur . l. 1. c. 14. §. 6. & lib. 8. princip. doct. cap. 21. Stapleton yet more punctually affirmes , that this Article of the Church is inserted into the Creede , Tanquam medium credendi alia omnia , as the onely meanes whereby we beleeue all other things , importing thus much , Credo illa omnia , quae Deus per Ecclesiam me docet , I beleeue all those things which God teacheth me by the Church . Whereby we may easily collect , that the Papists by this Credo Ecclesiam , I beleeue that there is a Church , doe vnderstand also , Credo Ecclesiae , I yeeld faith and beliefe to the Church .

We for our parts doe reuerence the name and testimonie of the Church , we acknowledge it to bee of all humane the greatest , wee confesse moreouer that the Catholicke Church in the whole neuer hath erred , nor euer shall erre in fundamentall points , the prouidence of God sustayning it . In regard whereof , it hath the promise of our Sauiour g g Matth. 16. Joh. 16. 13. 1. Tim. 3. 15. that the gates of Hell shall not preuaile against it , that the spirit shall lead it into all truth , and it is called by the Apostle , the pillar of truth , as who would say , that it retayneth a sauing profession of heauenly truth , and vpholdeth the same against all the stratagems of Satan and his complices . But that it is not either in it selfe , or in this place to be taken , for the formall cause of our beliefe , that is , the foundation of our faith , vpon whose credit and authoritie wee are wholy to depend , I shall by these following reasons drawen out of the Creed it selfe easily make apparant .

First by the Grammaticall construction of this Credo , I beleeue , which when it imports to yeeld credit or assent to a thing , is not ioyned with an Accusatiue case , as here in the Creede , but with a Datiue , whereas wee say not , Credo Ecclesiae , but Credo Ecclesiam , to shew that the Creede in this place implies veritatem in essendo , a beliefe of the Churches being ; and not veritatem in significando , a beliefe of the Churches saying : h h Staplet . lib. 8 princip. doct. cap. 21. Stapleton notwithstanding would faine find an cuasion from this argument , saying , that to yeeld beliefe to the affirmations of the Church , is the Theologicall sense of the Creede , though it bee not the Grammaticall ; much like as Bellarmine , who endeauouring to proue Purgatorie from these words of Christ , Matth. 12. It shall not be forgiuen him , neither in this world , nor in the world to come , i i Respondeo non sequi secundum regulas dialecticorum , id quod inferimus ex verbis Domini sed tamen sequi secundum regulam prudentiae . Bell. lib. 1. de purgat . cap. 4. Confesseth in the end , that it followes not indeed according to the rules of Logicke , but onely according to the rule of Prudence , as if forsooth the Arts were contradictorie to Diuinitie and not subordinate vnto it , and that one might not iustly suspect something to bee amisse in that house , where the Mistresse and her hand maides are at variance .

Secondly I argue from the word Catholicke in the Creede , which by the k k Precipuè vero in hoc articulo non praesides solum sed etiam qui parere debent significat . Catech. Roman . part. 1. cap. 10. §. 9. & 13. Tridentine Catechismes owne confession , signifying the Flocke as well as the Pastors , and excluding no time , no persons , nor any condition of men , is not possible to be seene , nor capable to be heard , nor able to bee consulted with , and therefore according to the sense which the Church beleeues in this place , it is absurd to conceiue that these words Credo Ecclesiam , I beleeue that there is a Church , should bee equiualent to these , Credo Ecclesiae , I yeeld faith and beliefe to the Church .

But for breuities sake , omitting other proofes as more behoofull for those which write large Tracts , than for my selfe , who desire to obserue as neere , as I can the lawes of Catechising , my third reason shall bee drawen from the word Church , which being by the Papists inuolued with so many contrarieties and contradictions , from it , I thus argue .

That which is to be the foundation of my faith , and to which I am to yeeld assent in all things , that must be a thing certainely knowne and determined , what it is ; It is not sufficient to be acquainted with the word , but wee must also vnderstand the thing ; for faith is not verball but reall , neither are we conueied to heauen by bare sounds , as by Magicke spels , but by truths and verities which are couched vnder them . But according to the Papists owne assertions , this Church , which they here would make to be the foundation of their faith : and to which ( say they ) we are to yeeld assent in all things , is not to them a thing , as yet certainely knowne and determined what it is , which by these Gradations following I shall demonstrate .

SECT. III. The Romanists distractions touching the Church , set downe in eight Gradations .

THe Church is deuided by some of the Popish I Siluest. Prierias in Luth. tom. 1. pag. 159. fundam . 1. Doctors into the Church , 1. Essentially , which they make to be the Conuocation of all that beleeue in Christ . 2. Representatiue , which they say , are either the Bishops assembled in a generall Councell , as most doe affirme , or the Colledge of Cardinals , as Siluester Prierias imagines . 3. Virtually , which they conceiue to be the Pope .

The first Gradation .

1. NOw graunt the Church to be such a Pillar of truth , that who so heares it cannot erre , yet , First , it is not determined by Popish writers which is that Church , to whose Oracles and definitiue sentence we are to listen .

1. The m m Cap. 24. q. 1. c. a recta . Quaero de qua Ecclesia intelligas quod hic dicitur , quod non possit errare ? Resp. Ipsa congregatio fidelium hic dicitur Ecclesia . Glosse vpon Gratians Decrees , which containe the Popes owne lawes and constitutions , asking the question , what Church it is to be meant off , when it is said , that the Church cannot erre , answeres , that it is to be meant not of the Pope but of the Congregation of the faithful , that is the Church Essentially .

2. But this opinion of the Church is generally by almost all the Papists reiected , for being the iudge of Controuersies , and consequently the foundation of our faith ; the reasons are , First , n n Neque tamen debere Pontificem fidelium omnium Sententiam inquirere ; Hoc enim neque fieri potest , neque si possit expediret . Fere enim eiusmodi sunt quae in controuersiam fidei adducuntur , vt captum vulgarium fidelium longe superent Valent. in Thom Tom. 3. disp. 1. q. 1. p. 7. § 47. because such a multitude dispersed farre and wide throughout the face of the earth , cannot be so marshalled as to haue their opinions calculated . Secondly , because the greater part of these are Lay-people , whose apprehensions oftentimes reach not vnto the matters controuerted . Lastly , o o At posset tamen nihilominus errare maior illorum pars . Valent. 16. §. 45. because there is no promise made either to the flocke or to the Pastors and doctors of the Church , that a greater part of them shal not erre , but only that all of them shal not erre . Wherefore though the whole Church in this sense cannot erre , errore personali , with a personall error , yet Bellarmine in his fourth Booke De Rom. Pont. and fourth Chapter , tels vs , that we must seeke out for one that cannot erre , errore iudicali , with a iudiciall errour .

Some therefore of the Papists are of opinion that the Church in this sense , as it is taken for the iudge of controuersies and foundation of faith is the Church , representatiue in a generall Councell of Bishops , no matter whether with the Pope or without him , because the Pope p p Bell. lib. 2. de concil . cap. 14. §. At alij auctores . ( say they ) though he be the head of all Christians and all Churches in seuerall , yet is he not of all the Church assembled in a Councell togeather . And of this opinion , besides those which q q Bellarm. 16. § Porro de proposita . Ocham in dialog. Dried . de deg. Eccles. lib. 4. c 4. Concil. Constant . session . 4. Basil . act. 2. & 18. Bellarmine reckons vp , as Cardinalis Cameracensis , Ioh. Gerson , Iacobus Almanus , Nic. Cusanus , Panormitanus , Cardinalis Florentinus , and Abulensis , we may ioyne , Ocham , Driedo , the Bishops assembled in the generall Councels of Constance and Basill , and in a word the Vniuersitie of Paris , as Coriolanus in his Preface to the Councels Praelud . 5. doth confesse .

3. But many of the later Papists and especially r r Valent. in Thom. tom. 3. disp. 1. q. 1. p. 7. §. 45. the Iesuites , perceiuing that the former opinion touching the Authoritie of a generall Councell aboue the Pope , ( s s Ideo vsque ad hanc diem , quaestio superest , etiam inter Catholicos , Bell. lib. 2. de concil . c. 13. howsoeuer the contrarie bee not yet determined ) doth indeed ouerthrow the verie faith of the Popes Primacie , and finding ( as they say ) no promise made to a generall Councell without the Pope , for that the Church is to be built vpon the rocke ; and not the rocke vpon the Church , they doe concurre , that the Church whose definitiue sentence wee are bound to beleeue , is nothing else but the Church virtually , that is the Pope , whereby they delude , and impose vpon the world more than euer , for whilst they boast of the Church their Mother , they meane and intend nothing else thereby , but onely the Pope their father .

The second Gradation .

BVt secondly , graunt for the Church at the Iesuites request , that it be the Pope , vpon which we are to relie , yet is it not agreed vpon by them for the manner , whether it bee the Pope alone , or whether the Pope in an assembly of the Church representatiue , and again whether this Church representatiue be the Colledge of Cardinals , or whether a generall Councell .

1. For no meane Writers amongst them doe hold that the Pope may erre if hee define without a generall Councell , as besides many of the Parisiens t t Alphons . a Cast. lib. 1. cont. haeres . c. 2. Adrian . 6. quest. de confirm . Vid. Bellarm. lib. 4. de Rom. Pont. cap. 2 Alphonsus a Castro , and Pope Adrian the sixth doe auerre , that we may see not onely priuate men , but also Popes themselues to haue suspected the Papall authoritie in this point . And here though Bellarmine vaunts , that all Catholickes doe conspire in this , that when the Pope defines any thing in a generall Councell , hee is then out of danger of erring , either in faith , or generall precepts touching manners , yet it is not decided say u u Resp. secundum Abb. in cap. nimis de praeb . in fi. quod non reperitur Specificè decisum , qui debeant Concilio vniuersali inter esse , nec in text . nec in glossa . Gloss. i● institu . Iur. Can. lib. 1. tit. 3. in princip. Canonists , of whom this generall Councell is to consist . For as it is generally defined it imports x x Instit. Canon . ibid. Bell. lib. 1. de concil . c. 4. an assembly of Bishops or holy Fathers , met together out of all quarters of the earth . But y y Si omnes , nullum suit ergo hactenus concilium generale , neque videtur deinceps futurum , Paulo post . Sic in concilio Nicaeno primo ex occidente Solum fuerunt duo Presbyteri missi ex Italia , vnus Episcopus ex Gallia , vnus ex Hispania , vnus ex Africa . In Concilio secundo & tertio , nulli fuerunt ex Occidente , Bellarm. li. 1. de concil , c. 17. Bellarmine in his first Booke , De Concil. & 17. Cap. saith that such a generall Councell neuer was , nor possibly can bee , since in the first generall Councell there were present but two Priests out of Italy , one Bishop out of France , one out of Spaine , and one out of Africa . In the second and third there were none out of the West , and in the fourth , onely the Legate of Leo , which deliuered the consent of the other Bishops of Spaine , France and Italy , who had before sent the same in Writing vnto the Pope forth of their owne Prouinces . And on the contrarie in Councels celebrated in the West , few Easterne Bishops haue bin found . What then thinkes the Cardinall best to bee done ? z z Quatuor conditiones sufficere , Prima vt euocatio sit generalis , ita vt innotescat omnibus maioribus Christianis prouinc ijs . Bell. ibid. Why , he tels vs , it is enough if it be published and made knowne to all the greater Christian Prouinces , neither matters it ( say a a Canus lib. 5. de loc. Theolog. c. 2. Turrecrem . lib. 3. de Eccles. c. 16. Valent. in Thom. tom. 3. disp. 1. q. 1. p. 7. §. 45. Vid. Bell , vt sup. Canus , Turrecremata and Gregorie de Valentia ) that all bee Cited , much lesse that all doe Come ; sufficient it is ( saith Bellarmine ) if no Bishop be excluded , if out of the greater part of Christian Prouinces some doe appeare , and if the foure chiefe Patriarchs , which are besides the Bishop of Rome , bee present , either by themselues or by their substitutes , though hee thinkes that this Condition bee not very necessarie at this day ; considering they are either Heretikes or Schismatikes . So that here they commit mayne Contradictions . For first , they make a Councell to be generall , and to represent the whole Church , and yet to b b Ex quo sequitur posse interdum concilia nationalia esse multo maiora generalibus , quoad numerum Episcoporum . Bellar. ibid. consist oftentimes of fewer Bishops than a Nationall , and those for substance but of one Angle of the World onely , the rest either not cited , or not expected . Secondly , they iudge it sufficient for the Patriarchs which are absent , to depute others in their roome , c c Vid. Catalog . ad fin . Concil. Trident. the which was also practised by their Bishops at Trent , and yet ( as d d Quia vt Turrecremata lib. 3. de Eccles. c. 6. 8. & 38. & Canus lib. 5. de locis Theol. c. 5 recte docent , potestas ipsa Pontificis ad infallibiliter definiendum deligari alijs nequit . Valent. in Thom. vt sup . Valentia and others well dispute in the Case of the Popes Legates ) the assistance of the holy Ghost is a thing personall , and cannot bee delegated vnto another . Wherefore to salue all sores with one playster , e e Quin etiam licet non conuenerint in eiusmodi aliquibus Romanis Concilijs Episcopi variarum Prouinciarum , tamen ratione Pontificiae authoritatis , quae vniuersalis est , Vniuersalia quodammodo dici possunt , vt notauit Turrecremata , lib. 3. de Eccles. cap. 3. Valent. in Thom. ibid. Vid. Bellarm. lib. 1. de Concil. cap. 5. Valentia and Turrecremata , doe affirme , that considering those difficulties , the Popes owne authoritie ( it being vniuersall ) is capable to make a particular Councell to bee Vniuersall , as it hath done in some of the Roman . But see then a third contradiction , no lesse misse-shapen than the former , ascends the Stage ; for whereas , f f Bellar. lib. 1. de Concil. cap. 15. §. prior autem sententia refellenda nunc est , ac primo ratione desumpta ex Scriptura . Item , Fran. Longus a Coriol . praelud . 4. ad Sum. Concil. Bellarmine in his first booke de Concil . and fifteenth Chapter , and others , and endeuour to proue jure diuino , by the Law of God , that Bishops onely haue deciding voyces in a generall Councell , and that the promise of deliuering the truth is made to them onely , as being the sole Pastors of the Church , g g Ex priuilegio autem & consuetudine , etiam Cardinales , Abbates , & Generales Ordinum licet Episcopi non sint . Bellar. lib. 1. de Concil. c. 15 Vid. subscript . ad fin . Concil. Trident. they confesse notwithstanding in their writings and declare by the practise of the Tridentine Councell , that Cardinalls , Abbots , and Generalls of Orders haue voyces there , though not ordinarie and by right , yet by priuiledge and custome , whence it followes , that either the Church hath that prerogatiue to assigne and appoint whom the holy Ghost shall assist ; or else that a major part in a Councell may bee made vp by those to whom the holy Ghost hath past no promise that they shall not erre .

2. These absurdities therefore considered , some of the Church of Rome doe abase that high esteeme which for a long time was conceaued of generall Councells , making either their first originall to bee but humane , as h h Albert. Pigh . lib. 6. coelest . Hierarch . cap. 1. Albertus Pighius , or their vse not absolutely necessarie , as i i Bellar. lib. 1. de Concil. c. 10. Bellarmine and others . Hence it is that a second sort contracting the face of the Church into a lesser modell , doe teach that the Church here disputed of to bee the Iudge of Controuersies , is the Pope in the Church , represented , not by Bishops in a Councell , but by the Colledge of Cardinalls in the Consistorie , which opinion is recited by k k Valent. to . 3. disp. 1. q. 1. p. 7. §. 42. Greg. de Valentia , in his Disputations vpon Thomas .

3. But because the Colledge of Cardinalls seemes too compendious a walke wherein to impale the greatnesse of the Pope , and a generall Councell too vncertaine a path to tread , therefore the greater cry rings this peale , that the Church wee talke of is the Pope himselfe , whether with a Councell or without a Councell , whether with the Cardinalls or without them , as in the next Gradation shall appeare .

The third Gradation .

BVt thirdly ; grant for the manner , that it bee the Pope himselfe , which is this Church , whether with a Councell or without a Councell , whether with Cardinalls or without them , yet is it not determined for the time when , it is the Pope .

1. For some teach , that it is the Pope at all times , in that hee cannot possibly be an Hereticke or publish a falshood , and of this opinion is Albertus Pighius , in his fourth booke de Hierarch . eccles. cap. 8.

2. But others hold , that it is the Pope then onely , when hee publisheth a doctrine vnder this condition , to bee beleeued by the whole Church as an Article of Faith , and of this opinion is l l Bell. lib. 4. de Rom. pont. c 2. Aquin. 22. q. 1. art. 10. Walden lib. 2. doct. fid. c. 47. & . 48. Turrecrem . lib. 2. Summae . c. 109. Dried . lib 4. de eccles. dog . c. 3. part . 3. Caiet . in opusc . de potest . Papae & concil . c. 9. Hos. lib. 2. cont. Brent . de legit . iudic . Eck. lib. 1 de prim . Petri. Ioh. a Lou. de perpet . cathed Petri protect . cap 11. Pet. a Soto in Apolog. part. 1. c. 83. Can. lib. 6. c. 7. de locis . Valent. tom. 3. disp. 1. p. 7. q. 1. §. 40. Becan theol . Scholast. Bellarmine himselfe , and by his account , Thom. Aquinas , Waldensis , Ioannes de Turrecremata , Driedo , Caietan , Hosius , Eckius , Ioannes a Louaine , Petrus a Soto , Melchior Canus , besides Valentia , Becanus , and the whole fraternitie of Iesuites .

The fourth Gradation .

BVt fourthly , grant for the time , because haec est communissima opinio , this is the most common opinion of all Catholicks ( saith Bellarmine ) that the Church is then the Pope , when hee propounds a doctrine to bee beleeued by all men as an article of Faith , yet is it not sufficiently resolued by them , for the matters , what matters they must bee , in resoluing whereof his proposition is infallible .

1. For you haue beene hitherto made beleeue , that whensoeuer hee buckles himselfe to define any thing to bee beleeued as an Article of Faith , that then hee is in his Chaire , and then hee cannot erre , and amongst other points in which they say that wee are to beleeue assuredly that the Pope cannot erre , Bellarmine , and Greg. de Valentia reckon vp m m Bell de sanct. beat . lib. 1 cap. 12. Valent. in Thom. tom. 3. disp. 1. q 1. p. 7. § 41. the Canonization of Saints to be one , and that the n n Bell. lib. 2. de Rom. Pont. cap 12. Valent. vt . sup. §. 37. Pope is the successor of Peter to bee another .

2. But on the other side , it is first confest by o o Bell. lib. 4. de Rom. Pont. cap. 2. Conueniunt omnes Catholici posse Pontificem etiam vt Pontificem & cum suo caetu confiliariorum , vel cum generali Concilio , errare in controuersijs facti Bellarmine , and as hee saith by all Catholickes , that the Pope may erre euen with a generall Councell at his elbow , in matters of fact which depend vpon information , and the testimonies of men , and such is the question touching the legitimacie of the Pope , confest to bee by p p Bell. lib. 4. de Ro. Pont. c. 12. Bellarmine . And because the Canonization of Saints is of the same nature , q q Valent. in Thom. tom. 3. disp. 1. q. 1. punct. 7 §. 41. Non est autem ita prorsus ab Ecclesia tradita haec doctrina , qua ponimus Pontificem non posse etiam errare in Canonizatiorne Sanctorum . Valentia confesseth that the Popes infallibilitie therein is not so altogether deliuered by the Church , and Canus in his fifth booke de locis theolog : chap. 5. saith that it is not certaine , de fide , as a matter of faith , neither will hee pronounce him to bee an Heriticke who after so great a pudder as hath beene kept about Saint Francis , shall yet deny him to bee in heauen . Secondly r r Turrecrem . lib. 2. de eccles. cap. 112. ad arg 7. & lib. 4. part. 2. cap. 16. Syluest. in Sum. Verbo . Opinio . Turrecremata in his second booke de Ecclesia , and Syluester in his summes do grant that the Pope may so farre as in him lyes , endeàuour to establish his owne heresie , and obtrude it vpon the Church ; nor doe s s Valent. ibid. Namsi tantummodo voluerunt Pontificem vt priuatam Personam errare posse , aut etiam priuatum aliquem suum errorem in fide manifestum , peruerse velle Ecclesiae ipsi , aduersus exploratam aliorum in eadem Ecclesia fidem obtrudere , rem illi opinantur non penitus improbabilem . Sic Bellarm. lib. 4 de Ro. Pont. c. 7. Valentia and Bellarmine dissalow their position vnder these two prouiso's , the one , that if he doe it effectually , then the contrary hath beene formerly determined by the Church ; so that the Church can then receiue no danger thereby of erring ; the other , that if the contrary was neuer before determined , then the Pope may indeed attempt it , as did t t Valent. vt sup. §. ad confirmationem . & Bell. l. 4. de Rom. Pont. c. 14. Voluit autem lobannes questionem definire , &c. Ioh. 22. in a question touching the state of the soule after death , but God in his prouidence will take such course , as that he neuer shall accomplish it .

The fifth Gradation .

BVt fiftly , grant for the matters , that the Pope be this Church in determining any matter of Faith whatsoeuer , yet is it not resolued clearely by them for the person in generall , whether the Pope vpon which wee are so to relie , bee the present Pope , or whether the Popes deceased .

1. For the voice of the Iesuites speakes this , that it is the present Pope , nay u u Valent. tom. 3. in Thom. disp. 1. q. 1. p. 7. §. 3. Gregorie de Valentia is so confident therein , that neque Scriptura sacra ( saith hee ) neque etiam sola traditio ( si ab ea separes praesentem in ecclesia authoritatem ) est illa authoritas infallibilis , magistra fidei &c. that is , neither the Scriptures , nor yet traditions , if you separat from the present authoritie in the Church , is that infallible mistresse of Faith & Iudge of controuersies . So Bellarmine , x x Bell. lib. 2. de Sacram. cap. 25 omnium conciliorum veterum , & omnium dogmatum firmitas pendet ab authoritate praesentis Ecclesiae , the strength of all ancient Councells and all assertions , doth depend vpon the authoritie of the present Church ; and y y Valent. ibid. §. 12. Sicut de authoritate scripturae , necesse est per aliquam aliam certam authoritatem constare , ita etiam de authoritate traditionis . Et Paulo post . Cum traditio fere scriptis doctorum conseruetur , questiones moueri possunt de sensu illius , &c Bell. ibid. Non enim habemus testimonium infallibile , quod Concilia illa fuerint & legitima fuerint , & hoc aut illud definierint , nisi quia Ecclesia quae nunc est , ita sentit & docet . their reasons alleadgedare , for that without the authoritie of the present Church , wee neither can be assured of the certainty of Traditions and Councells , nor of the sense & meaning of them .

2. But contrariwise , the case being put ( as you haue heard ) by Turrecremata and Siluester ; that the Pope may doe , what lyes in him to propose an heresie , both z z Valent. ibid. § 41. Bell. lib. 4. de Rom. Pont. cap. 7. Valentia and Bellarmine grant the position not to be impossible , vpon condition that the heresie haue beene condemned formerly by the Church , for then according to their doctrine the Church is to examin the errors of the present Pope , by truthes resolued by precedent Popes . So that if in all points necessarie to saluation the truth haue beene already determined by former Popes ( as in 1600. yeeres space they haue had leasure enough to doe it ) the present Pope ceaseth to bee a competent Iudge in such matters , hee may erre touching them hee may doe his best indeuour to obtrude vpon the Church heresies concerning them , nay hee stands himselfe to bee arrained at the barre , and Tribunall of his Clergie , whether he be Orthodoxe or no and that by the prescripts of his predecessors .

The sixt Gradation .

SIxtly , graunt for the Person in generall , that it bee the present Pope which is the Church , in that no danger can accrue from the Popes propounding an heresie , if that heresie haue beene formerly condemned , because a a Bellar. lib. 2. de Rom. Pont. c. 30. §. Est ergo quinta opinio vera . ( as they say ) the Church may then know him not to bee their Shepherd , but a Wolfe , yet is it not agreed or determined sufficiently amongst them for the meanes , how the Church may bee able to iudge or truly discerne him to be such an one .

1. For they which hold a Generall Councell to Vid. Grad. 1. be aboue the Pope , and that it cannot erre , as Gerson , Cameracensis , and others aboue mentioned , doe hold likewise that the Pope so erring may bee iudged both for his person and doctrine by the church in a Generall Councell .

2. But they which hold a Generall Councell not to be aboue the Pope , but that wanting his companie it may erre euen in matters of faith , as b b Bellar. lib. 2. de Concil. cap. 11. Valent. vt sup. §. 45. Cajet. in Apolog. part. 2. c. 21. Turrecrem . lib. 3. c. 23. Bellarmine , Valentia , Cajetan , Turrecremata , and others , these disable any for being competent Iudges of the Popes doctrine . For howsoeuer they may pretend that the Councell proceeding according to former Popes declarations cannot erre , yet because they teach that the certaintie & sense of former Decrees depends vpon the iudgement of the present Pope , I cannot see what meanes may , according to their opinion , be affoorded for the triall of the Popes doctrine , if he should chance to erre .

The seuenth Gradation .

SEauenthly , graunt for the meanes that the Church neuer neede to passe verdict vpon the Popes doctrine , yet is it not agreed vpon by them for the See , whether the Popedome bee necessarily vnited to the See of Rome , so that the word Roman for ought they know assuredly , is not conuertible with Catholike , but that he which brags he is a Roman Catholike to day , may , if the Pope should chance to die , prooue a c c Vid. Bellar. lib. 1. de Sacram . in Gen. c. 27. Geneua Catholike tomorrow .

1. For d d Dom. a Soto in 4. sent. dist. 24. Dominicus a Soto vpon the fourth of the Senten . saith , that the Apostolicall seate and power of vniuersall Bishop is annext to the Bishoprick of Rome onely jure Ecclesiastico , that is , not by the Law of God , but by the Churches constitution , so that by the authoritie of the Church , a Bishop of another See may be chosen Pope . And e e Bellar. lib. 2. de Rom. Pont. c. 12. & lib. 4. c. 4. Quod non sit omnino de fide , a Romana Ecclesia non posse separari Apostolicam sedem , patet , quia neque Scriptura , neque Traditio habet sedem Apostolicam ita fixam esse Romae , vt inde auferri non possit . Bellarmine graunts , that it is no matter of faith , that the Apostolicall seate may not bee separated from the Church of Rome , forasmuch as neither Scripture nor Tradition doe auouch it .

2. But f f Canus lib. 6. loc. Theol. c. 4 , 5. & 6. Dried . lib. 4. de varijs dogmat . c. 4. part . 3. Turrecrem . lib. 2. de Eccles. c. 40. Valent. in Thom. tom. 3. disp. 1. q. 1. p. 7. §. 38. Canus , Driedo , Turrecremata , and Gregorie de Valentia , doe hold the contrarie , that the Bishop of Rome is Peters successor , not onely by the constitution of the Church , but also by the institution of Christ , though Valentia confesseth , varias hac de re doctorum sententias , that the opinions of the Doctors be diuers in this point .

The eighth Gradation .

EIghtly ( for I shall not yet leaue them ) graunt for the See that the Bishop of Rome bee the ordayned Successour of Peter by the institution of Christ , not onely in the Popedome , but also in the particular See of Rome , yet is it not certayne for the particular person of this or any present Pope , whether hee bee the true and lawfull Bishop of Rome or no ?

1. For although g g Valent. ib. §. 39. Atque ipse mihi persuadeo nunquam futurum , vt incapax eligatur , Deo id prohibente . Sed quia graues etiam doctores eiusmodi casum tanquam possibilem admittunt , &c. Gregorie de Valentia doth thinke that Gods prouidence will alwayes secure the Church of a lawfull Pope . 2. Yet hee confesseth that graue Doctors doe admit the case as possible , and this according to them , may fall out diuers wayes .

First , if the Pope be promoted by Simonie , and that this is not impossible , Aquinas affirmes it , 2a. 2a. q. 100. where hee saith , Papa potest incurrere vitium Simoniae sicut & quilibet alius , the Pope may incurre the sinne of Simonie as well as any other . The which opinion Cajetan and others vpon Thomas doe follow , and it is moreouer a clause in the Bull of Pope Iulius the second , That if any Pope happen to be chosen simoniacally , the same election shall bee actually void , although inthronization , protraction of time and adoration of the Cardinalls haue established him in the See .

Secondly , if the person elected by the Cardinalls bee not of the h h Valent. ib. Mulier autem & infidelis Pontificatus minime sunt capaces . masculine gender , as not a few of their owne writers doe affirme to haue beene sometimes experimented .

Thirdly , i i Valent. ib. Praeterea idem patet , si errore eligeretur infidelis quispiam non baptizatus . & Bellar. lib. 1. de Sacram . cap. 28. if the partie chosen Pope were neuer truly baptized , and of this by their Tenents one can neuer be assured . For the Papists doe make the Sacraments to depend vpon the intention of the Priests , and therefore Bellarmine in his third booke de Iustif. and eight chapter , disputing against Ambrosius Catharinus concerning the certaintie of grace , Neque potest quis esse certus certitudine fidei , se percipere verum sacramentum , cum sacramentum sine intentione ministri non conficiatur , & intentionem alterius nemo videre potest ; that is , no man can by the certaintie of Faith be assured that he receiues the true Sacrament , seeing that the Sacrament without the intention of the Priest is not made , and the intention of another doth no man see . To these k k Turrecrem . lib. 4. p. 2. c. 20. Ioh. de Turrecremata addes , that the Pope is deposed by God euen for mentall heresie , which we know , is a thing not liable to the sense .

Whereby wee may behold into what laborinths the Papists doe cast themselues by proiecting their faith vpon the Pope . For if he haue intruded vpon the Papacie by Simonie , or be of the wrong Sexe , or that the Priest at his baptisme owing his parents a spight , or his wits being a woolgathering , intended not to baptise him ; nay , put the case that hee bee rightly baptised , yet if the Bishop which conferred priest-hood vpon him , or those which baptised or ordayned that Bishop missed their right intention , or farther , if any of his predecessor Popes which either made Lawes for the forme and manner of electing the Pope , or created so many Cardinalls as might make a major or exclusiue part , in the election of succeeding Popes , fayled by reason of the forenamed Cases , or lastly ( according to Turrecremata ) if being truly elected , hee chance to fall into mentall heresie , then is not such a man by their owne positions true Bishop of Rome , that supposed Bishop of Rome not lawfull Pope , that Pope hath not the spirit of infallibilitie annext vnto him , and yet this may happen l l Vid. supplicat . ad Imperat . Reg. Princip. &c. ( nay , by some it is proued to haue happened ) and yet the Church neuer the wiser .

For howsoeuer m m Francisc . Long. summ . Concil. praelud . 10. assert . 2. Franciscus Longus in his late Summes of the Councells , finding that their faith must needes stagger which depend altogether vpon the infallibilitie of the Pope , if it may not bee certainly knowne who is true and lawfull Pope , makes this assertion , De fide est dicere , hunc numero Papam viz. Gregorium XV. esse verum successorem Petri & Christi Vicarium , that is , That it is an article of faith , to say , this very Pope in particular , to wit , Gregorie the fifteenth , is the true successor of Peter and Vicar of Christ ; yet by his leaue , I should hardly graunt that priuiledge to a priuateman , which is not due to a Generall Councell , and the Pope himselfe ; or thinke it equitie to impose any thing vpon men to be beleeued as an article of faith , concerning which the Doctors of the Church , and the Bishops of Rome themselues may erre and be deceiued .

Now , who knowes not , that Pope Stephen the sixt in a Councell of Bishops , did disanull the acts of Formosus his predecessor , and commanded those which had beene ordayned by him , to bee reordayned againe , as not acknowledging him for a true and lawfull Pope . Againe , how Iohn the ninth disanulled the acts of Stephen the sixth , and approued the acts of Formosus ; yet farther , how Sergius the third re-established the acts of Stephen , and made void the acts of Formosus , and by consequence those of Iohn , both which notwithstanding , all succeeding Popes haue receiued as right and vndoubted successors of Peter in the Papall Throne . Nor doth n n Bellar. lib. 4 de Rom. Pont c. 12. Respondeo errasse Stephanum 6. & Sergium 3. sed in quaestione facti non iuris . Et paulo post , Praecipua ergo quaestio fuit , an Formosus fuisset Papa legitimus , necne ? in qualibus quaestionibus non negamus posse errare Pontifices , & de facto errasse Stephanum & Sergium . Bellarmine otherwise defend these errors of the Popes , then by saying that they erred , in quaestione facti non iuris , in a question of fact not of right , and concludes , that the chiefe question was , whether Formosus were lawfull Pope or no , in which kinde of questions ( saith he ) we denie not but the Popes may erre , and that Stephen & Sergius erred indeed . In like manner , did not Iohn the three and twentieth sit fiue yeeres as Bishop of Rome , and moreouer in that ranke which is esteemed by the Iesuites to bee the right Line ; yet o o Bellar. lib. 4. de Rom. Pont. c. 14. Bellarmine tells vs , that hee was not a certaine and vndoubted Pope , and therefore not needfull to bee defended , considering that there were three at the same time ; neither could it be easily decided amongst so many learned Patrones which each of them had , whether of them was legitimate . And if it bee true which the p p Bellar. lib. 2. de Concil. c. 19. Cardinall tells vs in another place , disputing the deposing of this Iohn , that dubius Papa habetur pro non Papa ; a doubtfull Pope is held for no Pope , surely of whose election wee may any way doubt , his decisions wee may iustly feare , and the validitie of his pardons prouidently suspect .

SECT. IIII. The palpable abuse offered the Laytie , by obtruding the Church vnto them as their soueraigne Iudge , displayed by the present practice of the Iesuites .

NOw by this which hath beene alreadie spoken touching the Church and the Pope , may appeare what sophistrie is currant in the Romish pale , and what legerdemayne , is practised in popish markets , whilest one thing is shewed and another sold , the Title of the Church being vsed but as a clowd , wherein they carrie poore people , whilest the mysterie of iniquitie more couertly workes ; which being reuealed , it will appeare that a lay-papist ( whose faith is lapt vp in the implicite beliefe of the Church ) being defined , will proue no better , than a creature that beleeues hee knowes not what , and credits it hee knowes not why , resembling somewhat the patient which receiued this precipe of his physician .

q q If thou wouldest bee cured of I know not what disease , thou must take an herbe I know not what , put it I know not where , and thou shalt bee cured I know not when . Si vis sanari de morbo nescio quali , Accipias herbam , qualem sed nescio vel quam , Ponas nescio vbi , sanabere nescio quande .

To make this the more palpable and euident to the sense , I will wade a little into the practicall part of this doctrine , and shew to what miserable shifts the learnedst of the Romish side are driuen , by vndertaking the defence of the Churches preeminency in matters of faith .

Imagine therefore , a poore papist thus tormented in his conscience . I am ( saith hee ) enioyned by my Confessor , to ground my faith and beliefe vpon the authoritie of the Church . Now , woe is mee , what shall I doe ? Our Masters which should bee lights to the blinde , and informe vs , which is that Church whereon we are to depend , they are distracted in their opinions , one saith a Generall Councell , although without the Pope , another a Councell and the Pope together , a third that it is the Pope alone , and surely there is but one Truth , besides which can there possibly be ( in so important a businesse as this is ) hope of saluation ? Yes ( will r r Bellar. lib. 4. de Rom. Pont. c. 2. Non est haeretica , nam adhuc videmus ab Ecclesia tollerari , qui illam sententiam sequuntur &c. Bellarmine resolue you ) for though it be hereticall not to beleeue the Church in grosse , yet is it not hereticall to mistake the acception of the Church , which is in effect to beleeue a false Church ; for examples sake , To take a Generall Councell without the Pope for the infallible Church , inasmuch as wee see ( saith hee ) these tolerated by the Church which defend that opinion , although it be erronious and next to heresie . But alas ( replyes the poore man ) now that I am come so farre by your instructions , as to know that the Pope is the Church , which is a great deale farther than many of my ghostly Fathers are come , yet because I perceiue a dissention amongst you , and that you which hold this Tenent are not agreed , when and in what matters , it is that the Pope cannot erre , I finde my conscience but a little eased by your resolution . No matter for the Popes erring or not erring , will Bellarmine answer , for all Catholikes s s Bellar. ibid. Deinde omnes Catholici conueniunt , Pontificem solum , siue errare possit , siue non , esse ab omnibus fidelibus obedienter audiendum . ( saith he ) doe accord in this , that the Pope , whether he may erre or no , is yet to be heard with all obedience . But what comfort ( will the man obiect ) can this be to me , that liue haply in England or Spaine , farre remote from Rome ; It is the present Pope ( you say ) vpon whose iudgement I am to depend , whom I am neither able to heare , neither doth your t t Bellar. lib. 3. de verbo Dei , c. 5. § Si etiam intelligamus , &c. Cardinalship thinke it necessarie that hee should be a preacher to be heard . Tush ( saith u u Bellar. ibid. Nee enim potest Pontifex omnibus ho. minibus concionari , nec est opus , cum sint in singulis Ecclesijs qui concionentur . Bellarmine ) it is not materiall that you heare the Pope , when as there bee Preachers in your owne Parish who may informe you . But ( faith the man ) there is no promise made , that whatsoeuer my Parochian teaches mee , is forth with the true and vndoubted doctrine of the Church , considering that he may erre and be deceiued . Nor haue you ( will Bellarmine tell you ) more assurance of the Popes word , if you and your whole Nation should trauaile to Rome to heare his resolution , x x Bellar. lib. 4. de Rom. Pont. c. 14. §. Quadragessimus est Innocentius octauus . For asmuch as when he teacheth not the whole Church , he is in as much possibilitie to erre , as Innocent the eighth was , when hee permitted the Norwegians to celebrate the Eucharist without wine . What then is to bee done ? y y Valent. in Thom. tom. 3. disp. 1. quaest. 2. punct. 5. Nam vt infra quaest. 11. docebimus , quandoque potest contingere , vt quis teneatur conari ad eliciendum assensum fidei supernaturalé , circaid cuius contrarium reipsa est verum . Vt si , Verbi gratia , Synodus Episcopalis , aut etiam communis consensus plurium Theologorum statueret aliquam propositionem esse propositam ab Ecclesia vt de fide , atque adeo iuberetur quis praebere illi propositioni assensum fidei ; tunc talis teneretur conari ad eliciendum talem assensum ex praecepto fidei , & tamen cum Synodus Episcopalis & plures etiam Theologi errare possint , posset contingere &c. Greg. de Valentia in his third tome vpon Thom. 1. Disp . makes this answer , That if you finde but an Episcopall Synod , or the consent of diuers Diuines onely affirming such a doctrine to be the sentence of the Church , you are bound to beleeue it , though it bee a lye . But is it not a sinne ( will the man reply ) to beleeue a lye . z z Gab. lib. 3. dist. 25. q. vn . art. 1. Si quis ipse simplex & in eruditus audire praelatum suum praedicare aliquid contrarium fidei , — putans hoc a Praelato suo sic praedicatum esse creditum ab Ecclesia , talis non solum non peccaret , sed etiam sic credendo falsum , meretur . Gabriel Biel , and a a Tollet . de instruct . Sacerdot . lib. 4. cap. 3 §. 7. Rursus si rusticus circa articulos credat suo Episcopo proponen . ti aliquod dogma haereticum , meretur in cre dendo , licet sit error ; quia tenetur credere , donec ei constet esse contra Ecclesiam . Tolet the Iesuite ( to the end that we may see how both ancient and later Papists haue beene forced to the same streights ) will answere , that if one heare his Bishop or Prelate preach contrarie to the Faith , thinking that it is so beleeued by the Church , such an one shall not onely not sinne , but also in beleeuing that falshood , shall commit an act meritorious .

It is no maruaile then if the Romanists boast so much of Visibilitie , considering that their faith is built fiue stories high ; the Layties beliefe vpon his Pastor , the Pastors vpon the common opinion of neighbour Diuines , or an Episcopall Synod , that Episcopall Synod vpon the Church , the b b Bell. lib. 3. de Verbo Dei . c. 10. §. Respondeo ad hoc argumentum . Church vpon the Pope ; and the Pope vpon Christ . Wherin how skilfull Artizans soeuer the Iesuites are in other Trades , I know not , surely in architecture they shew but little skil , hauing not prouided any thing to supply the roome of the Pope in the vacancie , so that for a yeare , and more , sometimes , the vpper stories must like Esops Towers bee seene to hang in the aire For howsoeuer c c Vid. Bell. lib. 2. de concil . cap. 14. those which hold the supreame authoritie , to bee subiectiuely and formally in the Church , and instrumentally onely in the Pope , may supply the place of the dead Pope with a generall Councell , yet the Iesuites and others which with open cry , now adayes condemne this opinion as false and next to heresie , may be challenged of more folly , then d d Matth. 7. 26. hee which built his house vpon the sand .

SECT. V. The obiections out of the Scriptures touching the Churches infallibilitie , answered .

WHat now remaines , but that we answer those arguments , wheron our aduersaries seem to ground this supposed power of the Church , in challenging absolute beliefe to what she affirmes .

The first rank of arguments containes such places of Scripture as concerne the priuiledges of the Church in generall . As 1. Tim. 3. 15. That thou Rhem. Transl . mayest know how thou oughtest to conuerse in the house of God , which is the Church of the liuing God , the piller and ground of truth . I answer that the Church here mention'd is not that Church , which the Papists make to be the Iudge of Controuersies , that is , either the Church representatiue , which is a generall Councell , or the Church virtuall , which they imagine to be the Pope ; but the Church essentiall , in whole or part , which is the congregation of all faith full beleeuers and therefore not to the purpose . For the Papists themselues doe discharge it in this sense from the office of defining , because in part it is fallible , and in whole it is avast bodie , composed of parts farre asunder , and wanting a speaker . And that the Church in this place is so taken , besides the confession of e e Bell. lib. 3. de Eccles. cap. 14. Probatur haec veritas , primo de Ecclesia vniuersa , vt continet omnes fideles , ac primum ex illo 1. Tim. 3. Eccle sia Dei est collumna & firmamentum veritatis . Bellarmine who acknowledgeth it ; the very circumstances of the place doe carrie it ; for Saint Paul tells Timothie here , that hee wrote this Epistle vnto him , that hee might know how to conuerse or behaue himselfe in the house of God , which hee expounding to bee the Church , it must on necessitie bee construed of the Church essentiall as consisting of the faithfull , in grosse , vnlesse one should be so absurd , as to say that Saint Paul deliuered directions vnto Timothie in this Epistle , how he should conuerse in a generall Councell , whereof there were none in three hundred yeeres after , or else ( which is more absurd ) how he should behaue himselfe discreetly and with circumspection in the Popes belly .

So Matth. 18. 16. And if hee will not heare them , Rhem. Transl . tell the Church ; and if hee will not heare the Church , let him bee to thee , as the Heathen and the Publican . I answer , that here be three degrees of admonitions and reproofes set downe by our Sauiour , in case that one brother trespasse against another . Viz. First corripiendus amore , he is to bee reproued with loue , verse 15. goe and rebuke him betweene thee and him alone . Secondly corripiendus pudore , hee is to bee reproued with shame , verse 16. if hee will not heare thee , ioyne with thee besides one or two . Thirdly corripiendus timore , he is to be reproued with feare , verse 17. if hee will not heare them , tell the Church .

So that I willingly grant this honour to haue beene here giuen by our Sauiour , to his Church , that the last resort and appeale vpon earth should be made vnto it ; but you must remember withall how farre this present case will besteed you . For he saith not absolutely , whatsoeuer thy brother shall say or beleeue , but if thy brother shall offend or trespasse against thee , which ( make the most wee can ) f f Bell. lib. 3. de Verbo Dei . cap 5. Obseruandum hic quidem dominum loqui de iniurijs quas vnus ab aliquo paitur . is but quaestio facti non iuris , that is , a matter of fact , not of faith ; it is onely touching some personall and perticular iniuries , in deciding whereof , the Papists themselues denie not , but the Church may erre . See aboue , Grad. 4.

So Matth. 23. 2. Vpon the chaire of Moses haue Rhem. Transl . sitten the Scribes and the Pharisees , all things therfore whatsoeuer they shall say vnto you , obserue ye and doe ye . I answere , that these words whatsoeuer they shall say vnto you , are either to be taken conditionally , that is , with this prouise ; that they speake the truth , otherwise not and then aduantageth it nothing the Papists cause ; or else absolutely , and then our Sauiour should contradict himselfe , who reproued the errors of the Scribes and Pharises , Math. 5. and forewarned his Disciples to take heed of their leauen . Matth. 16. 6. Besides , all precepts concerne the time present or future , now g g Bell. lib. 2. de concil . c. 8. Respondemus Pontifices & Concilia Iudaeorum , non potuisse errare antequam Christus veniret , sed eo praesente potuisse . Sic. lib. 3. de Ecclecap . 17. §. ad tertium . Bellarmine himselfe confesseth that the high-Priests Councels of the Iewes were at this present , lyable to errour , nay farther , that it was prophesied that they should erre and denie Christ . Isa. 6. Dan. 9. and therefore this could bee no such absolute precept of obedience , as the Papists imagine , especialy to those which now liued , when ( by their owne acknowledgement ) such as possest the Chaire of Moses might erre and be deceiued .

Other places are alleadged by our Aduersaries , which , because they run rather in the plurall number with vos , you , arguing a democracie or aristocracie in the Church , then with te , thee , implying a Monarchie , ( which to maintaine the Iesuites bend all their forces ) and for that they are to bee vnderstood primarily , totally , and absolutely of the Apostles , secondarily , partially , and conditionally only of other pastors , as Iohn 16. The spirit of truth shall leade you into all truth , and Luke 10. Hee which heareth you , heareth mee , therefore the weight and load is laid vpon such particular promises , as our Sauiour is thought to haue made vnto Peter in the Gospells . Where , to omit that of our Sauiour to Peter , Luke 22. 32. I haue prayed for thee , that thy faith faile not for which , the Cardinall cannot produce one ancient father ( Popes excepted ) to proue that our Sauiour intended therein any speciall benefit to Peters Successors , saue onely to his personall faith ; as also that which he spake vnto him , Iohn . 21. 15 ▪ . Feede my Sheepe , which of a precept , they would willingly change into a promise , contrarie to the rules of Grammer or Logicke , as if Saint Peter had made Popes of the inferior pastors of the Church and their Successors , when he bad them in like manner , Feede the flocke of Christ , forasmuch as Christs word is the same in his owne mouth , and in the mouthes of his Apostles . The maine foundation whereon at length they pitch , is that of our Sauiours to Saint Peter , Matth. 16. 18. And I say vnto thee , that thou art Peter ; and vpon this rocke will I build my Church and the gates of hell shall not preuaile against it . In which words , they let not a tittle fall to the ground without admiration . Our Sauiour ( say they ) speaks not as at other times , Simon thou sonne of Ionas , this was his vulgar stile , he brought with him from home , and it was of his fathers bequeathing ; nor as otherwhile hee did by the sirname imposed by himselfe pronouncing it barely without an Emphasis , onely Peter and no more ; but making as it were a preface to some new dignitie which he purposed to bestow vpon him , I say vnto thee , thou art Peter , as who would say , thou art a rocke , and vpon thee , that rock I will build my Church . To giue more colour to this interpretation , they will vs to take notice how our Sauiour spake not in the Greeke , but in the Syriack language , in which Cephas , the name of Peter , is the same in termination , sound and sense , that Peter is , implying both of them a rocke . This is a faire glosse if they were Masters of Languages , and had commission to set forth new Calepines . But first , how chance that the Apostles which were better seene in the Syriacke Tongue ( it being their naturall dialect ) than you can be , vnderstood not this elegancie , but did afterwards quarrel about precedency , not knowing that their Master had before past his promise thereof vnto Saint Peter . How comes it that the Fathers pickt not out your sense , who liued neerer the times of the Apostles , as S. Austen , Chrisostom , Hilarie , Basill , Ambrose and others , by this rocke , vnderstood not Peter , but either his confession , or Christ whom hee confessed , seeing this knowledge of the Church , how by Scripture it is built vpon Peter , was as behoofull for them as for vs . But secondly , what if our Sauiour foreseeing that this Rocke would be lapis offendiculi a stone of offence ( and that some supposing Peter to bee it , would at the sight thereof , no lesse then at Gorgons head ; be stupified and turned into stones ) hath in the Greeke edition of Saint Matthewes Gospell ( which themselues deny not to be authenticall ) distinguished between the one & the other by a threefold Gramatical difference ? then we cannot without contempt offered to Grammarians admit it , or at least the sirrop of blind obedience , swallow it downe . Now our Sauiour saith not , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 thou art Peter and vpon thee Peter , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 thou art a rock and vpon thee , that rock I will build my Church , but with a triple mutation and alteration in the construction , first of the Person , thou Peter in the second , and that rocke , in the third ; secondly of the gender 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the masculine and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the feminine ; thirdly of the sense 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which by the iudgement of the most iudicious Grecians signifies vsually but a single stone and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which implies a Rocke ; so that as our Sauiour in another place tels vs , that God can of stones raise vp children vnto Abraham , in like manner hee doth now by a nominall Metamorphosis conuert a Sonne of Abraham into a stone , and a stone of his building too , yet he doth not by this Charter so inlarge his shoulders , as to serue for a rocke , whereon to support his whole building . Say farther hee did make him a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a deriuatiue or denominatiue from that rocke , and so ( as the Fathers sometimes vsed the word ) by a Metonymie terme him a ministeriall rocke , by which he built his Church , yet did hee not by this make him the principall rock , on which he built it . Grant againe , that hee was taught , that amongst the ministeriall rocks , he should be Petra primaria , a prime rocke , yet was he not made Petra solitaria , the only rock . In a word he might be admonished by this name , to be Petra deuotione , a rocke for deuotion and zeale in adhering , and yet not promised to bee petra virtute , a rocke for vertue in sustayning . So that to conclude , there may be ( as you see ) in many things a likenesse betweene petrus & petra , this rocke and that stone , yet not so much , as that a reasonable lapidarie may not distinguish them .

SECT. VI. The obiection drawne from the question , how wee may know the authoritie , sense , puritie and perfection of the Scriptures , handled and resolued .

THe last forme of argumentation which they vse , is drawne from the dependancy , which ( they say ) the Scriptures haue vpon the Church , though not absolutely in themselues , yet in respect of vs & our discerning of them . Whence they thus argue ; if the testimonie of the Church be not infallible , how shall we be resolued in these three interrogatiues .

The first is touching the Scriptures authoritie , whether they be the vndoubted Word of God , or no ?

The second touching their interpretation , what their sense and meaning is ?

The third concerning their puritie and perfection , whether they be perfect and entire , or maymed and corrupted ?

To prepare the way for the resoluing of these questions ; we are to note , that as to the right apprehension of an obiect by the sense , so to the due comprehension of the Scriptures by the soule , three things are ordinarily required . Viz. 1. First , that the Scriptures bee an obiect capable to be apprehended and discerned . 2. Secondly , that there bee organs and faculties , as those of the bodie , so these of the soule , fitly disposed and qualified to receiue and discerne that obiect . 3. Thirdly , that there bee a medium , that is , a middle instrument , or meanes , to conuey , present , and vnite the obiect to the organ .

1. For the first , wee agree , that to the end , the 1. Obiect . Scriptures should bee an obiect capable to bee seene and discerned , it is requisite , that they should be endowed with such remarkable properties and notes , as may distinguish them from other writings . For we take not to taske to teach vnreasonable creatures as did Saint Francis , neither doe we dreame of fanaticall inspirations , imagining that God reueales things vnto vs ouer and besides the Word , but wee inuite you to looke vpon the markes and characters of the Word , and we say as Philip did to Nathaniel , Ioh. 1. Come and see . Now these properties , notes , and Characters , by which the Word of God becomes an obiect , distinct and capable to be knowne by vs , are Either 1. Outwardly accompanying it , as antiquitie , miracles , fulfilling of prophesies , testimonies of Martyrs , and the like , which doe onely procure attention , and prepare men to beleeue probably , and with lesse difficultie . 2. Inwardly imprinted in it , as first , the diuine and spirituall matters therein contayned , surpassing all humane wisedom , being things which neither eye hath seene , nor eare hath heard , neither haue entred into the heart of man . Secondly , The forme of the stile , void of affectation , yet transcending in quicknesse , maiestie , and fulnesse , the Master-peeces of the most polite and elaborat Orators . Thirdly , The sweet harmonie and consent of parts with parts . Lastly , The efficacy and vertue which it hath to produce the loue of God and our Enemies , to procure the peace of our Consciences , to alienate a man from the delights of the Flesh and the World , to make him reioyce in afflictions , to triumph ouer Death , all which doe necessarily conclude the diuine authoritie of the Scriptures , seeing nature it selfe is thereby vanquisht , and a strong man cannot be bound , but by a stronger than himselfe .

2. For the second , wee agree , that seeing wee are 2. Organ and Faculties . not able to discerne the Scriptures , by any naturall habit or inbred qualitie of our owne , For the naturall man ( as the Apostle speakes ) receiueth not the things of the Spirit of God , because they are foolishnesse vnto him , neither can he know them , for that they are spiritually discerned , 1. Cor. 2. that therefore wee are enabled thereunto by faith , and by the inward enlightning and perswasion of Gods Spirit . But I neede not insist vpon a point , which Bellarmine himselfe labours so to proue in his 6. lib. de Grat. & lib. Arbit . cap. 1. 2. and is confirmed by the Tridentine Councell in the 6. Sess. & 3. Can.

3. For the third , which is the medium ; wee are 3. Medium . not of Democritus opinion , who thought , that if the aire ( which conueyes the beames of the Starres vnto vs ) were away , one should bee able to spie a pismire in heauen , but rather with Aristotle , we thinke wee should then see nothing , according to that axiome in philosophie , In vacuo & per vacuum nulla fit visio ; wee conseut therefore , that God hath appointed an ordinarie meanes to conuey and present such celestiall obiects as the Word of God , to our view , and this ordinarie meanes wee say is the Church ; to which wee willingly attribute these two ordinarie vses in that imployment . Viz. 1. First , of a witnesse , testifying the authoritie and sense of the Scriptures vnto vs , wherein for the effect , the papist and wee differ but this , that wee say it produceth a faith no more than humane ; they , lesse than diuine . 2. Secondly , of Gods instrument , by whose ministerie in preaching & expounding the Scriptures , the holy Ghost begets a diuine Faith and other spirituall graces within vs .

So that the question betweene vs , is not whether Stat. quaest. we are to exclude the ordinarie ministerie of the Church testifying and propounding the Scriptures vnto vs , for this , wee doe not : Nor on the other side , Whether the authoritie of the Church , be a sufficient argument of it selfe , to produce a diuine assent vnto the same , for this the learneder sort of them ( as anon you shal heare ) will not affirme ; But this , Whether to the end that we may by the assistance of Gods Spirit , and those inward notes and properties found in the Scriptures , discerne the Word propounded by the Church vnto vs , to be the Word of God , infallibilitie be a requisite condition in the Propounder ? As if in playner termes one should say , whether to the end , that I may by the visage , gesture , and garments discerne my friend approaching towards me , to bee such an one , it bee needfull that the aire which conueyes those formes to my eye , bee neuer and at no time capable by reason of mists or other accidents , to represent false and deceitfull formes ? Or this , whether to the end , that a Gold-smith may by his touch-stone discerne a piece of gold deliuered him , to bee good and currant , it bee required , that the parties credit which sells it him should bee vnquestionable ? This is that which in effect they affirme , and this we denie .

To resolue therefore the difficultie ; We graunt , Resolut . that where the Propounder is the principall , finall , and onely cause , for whose sake we beleeue a thing , there , if the Propounder bee liable to error and deceit , a firme and vndoubted beliefe of such a thing cannot be had . As for example , if one onely Trauailer haue beene in the Indies , and brings relation by word of mouth , touching the commodities of the Countrie , and of the priuiledge of trafficke which the King thereof tenders to our countrimen , in this case , if the Relators credit bee suspitious , it were dangerous to build vpon his report , because here he is the principall and only cause , vpon whose sole affirmation we can finally rest . In like manner , if two persons onely bee present at the death of a friend , and depose , that in this or that manner he bestowed legacies : in this case , if they be of doubtfull repute , it will be hard to determine positiuely , what is the truth , because that here they are the principall and onely witnesses , and there are no other authentike proofes whereby their depositions may be examined . But where the Propounder is onely the instrument , by whose meanes , wee are brought to see proofes of an higher nature , and by whose ministerie , arguments of greater importance doe display themselues ; ( as if the Trauailer shall bring letters of Credence , vnder the Hand & Seale of the Prince confirming his Relation , or if the persons present at the death of their friend , shall , besides their owne testimonie , produce a formall will , subscribed by the hands of lawfull witnesses , and strengthened by an authentike seale ) here the possibilitie of erring in the Propounder , takes not away the certaintie of the things propounded by him , because , in this case , the same may be supplyed by other more sufficient demonstrations , vpon which , as the principall causes of our beliefe , wee may finally rest . Now to apply this to the Church . I say , that if the Church were the principall or onely Cause , for whose authoritie , our faith doth finally assent to the mysteries propounded by her , then and vpon this supposition , it were to be acknowledged , that if the Church might erre , and that her testimonie were not infallible , the assured truth of things , so assented vnto could not bee attayned by vs . But wee say , that in working an vndoubted assent vnto the mysteries propounded and deliuered vnto vs , the Church , though it bee one cause , to wit , an inductiue or preparatiue , h h Sed non propterea vltima fidei nostrae ratio & suprema causa haec vox & determinatio Ecclesiae est . Quia tota haec vox , tota haec determinatio , vna tantum causa fidei nostrae est , eaque minus principalis . Stapleton . triplic . aduersus Whitak . cap. 16. yet is it not the onely , no nor the principall or finall vpon which wee lastly depend . The principall and finall causes , for whose sake we firmely beleeue those truths which the Church propounds vnto vs touching the Scriptures , are two . The one the Word of God it selfe with the properties , notes , and characters ( aboue mentioned ) imprinted in the letter thereof , which serue as the hand-writing and Deed of the great Maker , produced by the Church in confirmation of what shee vtters . The other , the inward testimonie of Gods Spirit , enlightning the eyes of our vnderstanding to discerne the Scriptures , by those notes , and perswading vs what we discerne , stedfastly to beleeue , seruing as a seale which confirmes to the consciences of the Elect , the Deed to bee lawfull and authentike .

The former ( which is the Word it selfe and the notes thereof ) cannot bee denyed by an ingenious Papist to bee there found ; for howsoeuer some of them , by a iust iudgement of God for being iniurious to the Scriptures , in branding them with obscuritie , imperfection , &c. haue beene so blinded by the Prince of darknesse , that ( setting aside the iudgement of the Church ) no reason to them hath appeared , wherefore Aesops Fables should not as well as the Scriptures themselues bee thought Canonicall , yet others , as i i Bellar. lib. 1. de verbo Dei , c. 2. Valent. in Thom. tom. 3. disp. 1. Gretserus tract . de agnoscendis Scripturis Canonicis , cap. 4. Bellarmine , Greg. de Valentia , Gretser , &c. doe acknowledge these distinguishing notes to be in their kinde argumentatiue , and to shine in them , as the excellency of the Doctrine , concord , efficacie , and the like , whereby may be verified of the whole Booke of God , what the Officers sent by the Pharisies and Priests , said of our Sauiour , Ioh. 7. Neuer man spake like this man .

Nor is the later ( which is the inward testimonie of the Spirit ) denyed by the learneder sort of Papists to possesse another chief place in the discouerie of the Scriptures . For although in popular aire they seeme to vent the contrarie , yet when they are called to giue a more sober account in writing , they vtter the same in effect which we doe . k k Staplet . lib. 5 de authoritate Script . c. 12. §. 11. Vt denique intelligas Ecclesiam quidem ratione sui ministerij & magisterij a Deo accepti , facere vt credamus , formalem tamen rationem , non esse cur credamus , sed Deum intus loquentem , suoque diuino spiritu omnem nobis veritatem intus testificantem . Staplet , ibid. §. 12. In hoc quidem judicio acquiescit fidelis animus , sed non per hoc iudicium , sed per internam diuini Spiritus gratiam . Valent . in Thom. tom. 3. disp. 1. q. 1. punct. 1. §. 7. The Church ( saith Stapleton ) by reason of her ministerie and mastership receiued of God , doth make vs to beleeue , but yet the formall reason wherefore we beleeue , is not the Church , but God speaking within vs . Againe , The minde of a faithfull beleeuer ( saith hee ) doth rest in the iudgement , but not by the iudgement of the Church , but by the inward grace of the holy Spirit . So Gregorie de Valentia ; The infallible proposition of the Church ( saith he ) is as obscure to vs , as any other article of faith whatsoeuer , alleadging out of Canus , That if a man should aske wherefore he beleeues the Trinitie , he should answer incommodiously , in saying , because the Church doth infallibly propose it . And Canus l l Can. loc. lib. 2. c. 7. &c. 8. Vltima fidei resolutio , non fit in Ecclesiae testimonium , sed in causam interiorem efficientem , hoc est , in Deum intus monentem ad credendum . giues the reason , Because the last resolution of faith ( saith he ) is not into the testimonie of the Church , but into a more inward efficient cause , that is , into God inwardly mouing vs to beleeue . m m Becan , Theol. Scholast. part. 2. tom . poster . tract. 1. c. 8. q. 8. If therefore ( addes Becanus ) you be asked , wherefore you beleeue , that God reuealed such a thing , and you answere , that you beleeue it for the authoritie of the Church ; it is not the assent of a theologicall faith , but of some other faith of an inferiour ranke . Many more testimonies might bee added , it being a firme position amongst the Schoolemen , that principles of faith , such as the Scriptures are , cannot bee beleeued ( as they ought to bee ) but by infused faith . But I will conclude where : I began , with our Countriman Stapleton , because he layes downe the very fundamentall reason vpon which this Doctrine is grounded . n n Staplet . lib. 8 princip. c. 20. Fides eadem est in reliqua tota Ecclesia , quae est in Prophetis , Apostolis , &c. There is the same faith ( saith hee ) in the rest of the whole Church , which is in the Prophets , Apostles , and all those who are immediately taught of God . They haue one and the same formall reason of their act of beleeuing . But the faith of the Apostles and Prophets which was by immediate reuelation , was lastly resolued into God alone the Reuealer , and did end and rest vpon him onely , as the supreme and last cause of beleeuing , therefore the faith of the rest of the whole Church , hath the same formall obiect .

These foundations being laid , it shall not be hard to shape distinct answeres to the seuerall questions aboue propounded . To the first , if the testimonie of the Church bee not infallible , how shall wee vndoubtedly knowe the Scriptures to bee the Word of God ?

I answere , that wee may know them to bee so , partly , by the light of the Word , that is , the diuine notes and characters therein imprinted , and partly by the enlightning and perswading grace of Gods Spirit , enabling vs to see , and mouing vs to beleeue what wee see .

Now on the contrarie , I demand of them ; ( If one cannot bee assured of the certaintie of the Scriptures propounded by the Church , vnlesse the proposition of the Church bee infallible ) how the lay Papists in this Land doe know any article of faith to be infallibly true , considering that few or none of them euer heard the voyce of that Church , which they suppose to bee infallible ; ( that Church being according to their supposition , either the Pope in his chaire , or a Generall Councell ) but are engaged altogether to the reports of particular Priests and Iesuites , whom none will exempt from being subiect to error and deceit .

2. To the second question , if the exposition of the Church be not infallible , how doe we know the sense and meaning of the Scriptures ?

I answere , that although all places of the Scripture are not alike perspicuous , as all are not alike necessarie to saluation , yet for the opening of the sense thereof , so farre as is behoofefull for his Church , God is the best Interpreter of his owne meaning , expounding outwardly one place of the Word by another , & inwardly both opening ones eyes to discerne , and enclining ones heart to assent vnto the truth . As for those which cannot see but with the Popes spectacles , and pretend the Scriptures to bee euery where throughout so ouershadowed with a mist , that nothing presents it selfe cleerly to their view , I wonder the lesse at them , because their blindnesse is such , that they cannot see to serue God , without burning Tapers and lighted Candles at noone day .

Now , on the other side I demand of them , if one cannot know the certaine meaning and sense of the Scriptures , vnlesse the exposition of the Church be infallible .

1. Wherefore hath not the Church of Rome all this while publisht a set interpretation vpon any one book of the Bible , considering , that they say , it is so necessarie , and that the Popes Commentaries vpon it , haue for so many Marts beene expected ?

2. How a man which cannot discerne the sense of the Scriptures in plaine places , shall be able to shun the processe in infinitum , and not runne his wits out of breath , considering that according to the Papists themselues , the voyce of the Church vttered in former Decrees , requires the exposition of the present Church , meaning the Pope , and that the Churches Canons are inuol'd with no lesse , if not more perplexeties than the Scriptures ? I could instance in ancient Councells , as the Nicen , and aske whether the sixth Canon , wherein these wordes be , Quoniam talis est Episcopo Romano consuetudo , are to bee vnderstood , according to the opinion of Ruffinus , or Balsamon , or Caranza , or Bellarmine , which foure are recounted by Bellarmine lib , 2. de Rom. Pont. c. 13. But because I desire to confine my selfe to that which is pure Roman , let 's cast the water of the Tridentine Synagogue , and see whether that runnes so cleere as they pretend . I aske therefore , first , touching the Canonicall bookes , the number and names whereof the Fathers therein assembled , were so carefull to set downe , Sess. 4. whether that which we call the Apocrypha . Esther , be there canonized , as Bellarmine affirmeth , lib. 1. de verbo Dei c. 7. or whether that booke and those which are called additaments , bee there excluded from the Canon , as Sixtus Senensis in lib. 1. & 8. biblioth . sanct. doth auouch ? Secondly , for the intention required by the Councell in him which administers the Sacrament , Sess. 7. I aske , whether the wordes of the Councell , be to be vnderstood according to Catharinus opinion , in opusc . or Bellarmines lib. 1. de Sacram . in Gen. c. 27. Thirdly , I aske how it comes to passe , that Priscian and our old Grammarians will not serue to construe the text of the Councel ( if the Roman Church can endite with so perspicuous a stile ) but that Sess. 7. Can. 8. Opus operatum , must , contrarie to the Grammar rules ( as Bellarmine confesseth , lib. 2. de Sacram. c. 1. ) be vnderstood passiuely . And that in the sixth Sess. cap. 5. de iustif . it is said , Neque homo ipse nihil omninò agat , wherein Vid. hist. Concil. Trident. lib. 2. contrarie to Grammar , are two negatiues expressed , which cannot bee resolued into an affirmatiue . Fourthly , if the interpretations of the Church are so facile and easie , whether was the Councell of Trents meaning concerning Originall sinne and Iustification , the same that o o Vide , Dominici a Soto , de Natura & Gratia libros tres , ad sanctum Concilium Tridentinum . Item , Apologiam Dom. a Soto , qua Ambrosio Catharino de Certitudine gratiae respondet . Item , Expurgationem Ambros . Catharini , aduersus Apologiam Domin. a Soto . Denique , confirmationem defensionis Catholicorum pro possibili certitudine gratiae , Amb. Catharini ad Dominicum Soto . Dominicus a Soto affirms it to be , or that which Ambrosius Catharinus attributes vnto it , seeing both were present at the drawing of the Canons , both presented books for proofe of their opinions to the Councell ( which are now extant ) and the p p Hist. Concil. Trident. lib. 2. Councell it selfe being appealed vnto , could not decide the Controuersie , nor agree what was her owne meaning therein .

To the third question , if the tradition of the Church be not infallible , how shall we know , whether the Scriptures be perfect and entire , or maimed and corrupted ? I answer , that there is a double perfection of the Scriptures , the one of integrall parts , which appertaines to the perfection of each booke , Chapter , and verse in particular , the other of essentiall parts , which pertaine to the perfection of sauing knowledge . If the question be of the integrall puritie and perfection , how I know , that there be copies of the Scriptures in the world , by iudicious comparing whereof , light may bee giuen to correct all manifest errors and defects crept into the Text , whether by negligence or ignorance of the transcribers or otherwise , I answer , that I am assured thereof , by the promises of God in generall to establish a perpetuitie of sauing knowledge and true beliefe in his Church , and consequently , by that firme foundation of his prouidence , which appointing the end , to witte eternall life , will neuer suffer the meanes conducting thereunto , either to perish , or being disparaged by corruptions , to become fruitlesse . Neither doth q q Greg. de Valent. in Tho. tom. 3. disp. 1. qu. 1. p. 7. §. 41. §. Respondeo ad hoc argumentum . & §. 43. §. Ad primumigitur . Greg de Valentia run for farther proofes to secure the Popes legitimacie , and salue the danger to which the Latine vulgar edition of the Bible is lyable by often impressions , then this prouidence of God . But if the question be of the essentiall puritie and perfection of the Scriptures , how one may be assured , that so much as contaynes points necesarie to saluation , is preserued perfect and entire in them ; I answer , that to resolue ones selfe herein , he hath ( besides the generall promises of God , and his neuer fayling prouidence ) an experimentall knowledge , also springing from that amplitude of comfort and consolation , which Gods Spirit effects by the Scriptures in the hearts and consciences of true beleeuers . For such is the vnion and coherence of points necessarie to saluation on with the other , that one workes not his proper effect , where the other is not , at least in some reasonable and conuenient measure knowne and beleeued .

Now on the contrarie , I demaund of them , ( if we cannot bee assured of the puritie and perfection of the Scriptures , vnlesse the Tradition of the Church concerning it , bee infallible ) how a man can euer bee resolued thereof from the Church of Rome ?

Which , first could neither heretofore preserue her Latine vulgar editions of the Bible , ( which shee preferres before the originall ) from manifest Corruptions , as may appeare by the corrections of Origen and Hierom , r r Sixtus Senensis . Bibliot . lib. 8. pag. penult. De erroribus vero quos Hieronimus in veteri translatione annotauit , & recentiores in hac noua editione pariter annotarunt , ingenue fatemur & nos multos errores ab Hieronimo emendatos , in veteri traductione , & similiter in hac nostra noua editione nonnullas inueniri mendas , solaecismos , barbarismos , hyperbata , & multa parum accomodate versa , & minus Latine expressa , obscure & ambigue interpretata , itemque nonnulla superaddita , aliqua omissa , quaedam transposita , immutata , ac vitio Scriptorum deprauata , quae Sanctis Pagninus , Th. Caietanus , Franciscus Forerius , & Hieronimus Oleastrius , viri ex Dominicano ordine eruditissimi interpretationibus & explanationibus suis indi carunt . nor at this day hath been able to Canonize any edition , without permitting faults , solecismes , Barbarismes , Misinterpretations , Ambiguities , Additions , Substractions , Transpositions , Immutations , Deprauations and the like , which are confest by Pagnine , Caietan , Forerius , Oleaster , Sixtus Senensis , s s Bellarm. lib. 2. de Verbo Dei . cap. 2. §. Dices si ita est . Bellarmine and others , to bee found in their newest and most approued Bibles .

Secondly , which disparageth the Churches fidelitie and care , teaching that it hath lost many bookes of the Old Testament , of which t t Becan theol . scholast. tom. post . part. 2. tract. 1. q. 7. Becanus reckons vp particularly no fewer then 18. theol . scholast. part. 2.

Thirdly , which actually hath lost many articles of faith , heretofore defined & declared by it , as u u Valent. in Thom. tom 3. disp. 1. q. 1. p. 7. §. 12. Postremo multae in Ecclesia varijs temporibus definitae ac declaratae sunt senten . tiae , fidei , de quibus non ex . tet vsque adeo expressa traditio . Valentia grants , Tom. 3. in Thom. disp. 1.

All arguing her to bee an incompetent Mistris of other mens purses , which hath beene so negligent a guardian of her owne .

So then let vs cast vp the reckoning , and see what small aduantage the Papists haue of vs in these questions of the Scripture : Wee runne on thus farre together , that to a distinct resolution of them , there is required the testimonie of the word speaking outwardly to our eares , the testimonie of the spirit speaking inwardly to our hearts , and the testimonie of the Church preparing the way by her message for the other two . The combate stands chiefely in this , that they beleeue the message , because they thinke the Messenger cannot lye , wee beleeue the message not because wee thinke the Messenger cannot lye , but because he which sent him speakes the same by his deede and seale ; nay farther , comes in person along with him , and by a double affirmation , the one of his word , the other of his spirit , confirmes the Messengers saying in this particular to bee true ; so that in fine , their lustie brags obtayne but this issue , that we beleeue the man for the masters sake , they beleeue the master for the mans sake .

SECT. VII . The new sleights and deuices , which the Iesuites vse in enforcing these arguments touching the Church and the Scriptures .

BVt see , what the Lyons pawes can effect , they think to compasse by the Foxes wiles , and therefore they haue instilled a method of disputing into the common people , which howsoeuer it will not hold water in the schooles , yet because it haply passeth the throng in the streets , it shall not be amisse to discouer some trickes and deuices of theirs in this kinde , that you may see how they detaine the truth in vniustice ( as the Apostle speakes ) and that the penurie to which they are driuen , is such , that now their chiefest warre is but defensiue .

The first tricke of theirs is , to teach the people to require vs to proue and shew by euident demonstration , the Scriptures to be the Word of God , and that to those which beleeue them not . As if one should say ; Imagine that I gaue no credit to the Scriptures , how will you ( which depend not finally vpon the authoritie of the Church ) make it appeare by euident conuincing proofes and reasons vnto me , that they are the Word of God ? I could retort , and how will you conuince me by the authority of the Church that they are the Word of God , if first I beleeue them not to bee so ; considering that your owne Diuines , * * Bel. lib. 4. de Eccles. cap. 3. Dicimus ergo notas Ecclesiae quas adferemus , non facere euidentiam veritatis simphciter — apud eos autem qui admittunt Scripturas diuinas &c: faciunt etiam euidentiam veritatis . Tametsi enim articularum fidei veritas non potest nobis esse euidens absolute tamen potest esse euidens ex hypothesi , id est , supposita veritate Scrip turarum . Bellarmine by name lib. 4. de Eccles. cap. 3. confesse , that one cannot euidently demonstrate the true Church by any notes , to bee the true one , but to such an one as first beleeues and receiues the Scriptures , because the notes of the Church are from thence to bee taken and deduced . But by this question you may perceaue , that Poperie is a disease working vpon corrupt humours , and cannot domineere , but there , where the flesh and humane reason weare the breeches . First they require one to proue that by such euidence as it is not capable of . For principles of faith ( such as the Scriptures are ) are apprehended by faith , and this faith , howsoeuer it bringeth with it certaintie , yet it doth not clearnesse , Whether you reflect vpon the matter , which are things not seene , Heb. 11. or the manner , it being through a glasse , darkely . 1. Cor. 13. Againe , that certaintie being inward , it serues but for the satisfying of ones selfe , not for the conuiction of others . Secondly they bid vs proue it to one , who by Aristotles Aristot . 1. Eth. cap. 3. rule , in a like case , should bee excluded from being partaker of so high mysteries , in that hee is not idoneus auditor , that is , one that by reason of vnbeliefe is not capable of the right & proper proofes , which is as much , as if one should dispute of colors with a blind man . Against which fopperies , Thomas Aquinas layes downe two remarkeable propositions . 1. part . q. ● . art. 8. The one , that Diuinitie is not argumentatiue , to proue her principles , but onely to proue her conclusions . The other , that against one which absolutely denies her principles , and namely the Scriptures , one cannot proceed probando , but soluendo , that is , not by prouing the truth thereof , but by dissoluing the reasons brought to the contrarie .

Their second deuice is , to question vs not onely how wee proue the Scriptures in generall to bee the Word of God , but also in speciall , how wee know the Gospell of Saint Matthew to bee the Gospell of Saint Matthew ? how we are assured of the sense and interpretation of such a particular verse ? how wee rest satisfied that this or that syllable is correctly imprinted , or that haply not vnderstanding Hebrew and Greeke , one may bee confident that our translation accords throughout with the originall ? This forme of questioning might indeed carry some credit with it , if wee either dreamed of a perfection of knowledge in this life , or conceiued a paritie of gifts in all men for the discerning of this Word , or an equalitie of necessitie in the things therein contayned . But forasmuch as we acknowledge neither perfection nor paritie of gifts to be found here , nor lastly an equalitie of necessitie in the things ; to require a distinct answer to all such questions from all men , is most vniust , and altogether besides the purpose . For as touching perfection , we confesse with the Apostle , that we know but in part , and prophesie but in part , 1. Cor. 13. 9. And as for equalitie , as we ascribe not that degree of iudgement to any one member which we doe to the whole Church , so we make the skill of discerning to differ in the members , and that in a three-fold respect .

1. First , in respect of the grace of God enlightning vs , which is giuen vnto euery one , not equally , but according to the measure of the gift of Christ . Ephes. 4. 7.

2. Secondly , in respect of the meanes wherewith the holy Ghost cooperates , which are hearing of the Word of God preached , meditation , studie , skill of tongues and the like , which are diuers in all . For we relye not ( as I said before ) vpon speciall and immediate reuelations , as the Prophets and Apostles did , but on the grace of God concurring with our meditations , and the vse of the publike meanes .

3. Thirdly , in respect of the matters contayned in the Scriptures , whereof all display not themselues alike , being not all equally and alike necessarie to saluation , some imposing an absolute necessitie of beliefe , others onely a conditionall , that is , a preparation of minde to giue fuller credence , when it shall please God farther to enlighten one ; as in the question of the authoritie of the Scriptures , the knowing of the Instrument or Pen-man , whether it bee Saint Matthew or Saint Paul , is not simply so requisite , as to know the principall Authour which is God , nor to determine punctually of the wordes so oblieging , as to beleeue the sense ; nor againe of the sense of some places and texts as of other ; all are to striue vnto perfection , but as the difference is in the gifts of arte , grace , and nature , so shall the difference be in the measure of the knowledge of all or some .

The third trick and sleight of theirs , which they put vpon the people in this kinde , is , that bidding them to vrge vs to proue the Scriptures to bee the Word of God , or that they are cleare and easie in points necessarie to saluation , and knowing that the chiefe proofes vpon which we rest , are embowelled in the very body of the Text itselfe ; first , they forbid the lay people to reade the Scriptures , vnlesse they obtayne speciall licence from the Bishop or Inquisitor to doe it ; as appeares by the fourth rule of prohibited bookes , which is at the end of the Tridentine Councell . And the granting of these licences , is now againe taken away by Clement the eighth as may bee seene in his Index of prohibited bookes , printed at Paris by Laurentius Sonius , and cited also by Iustinianus a Priest of the Congregation of the Oratorie , lib. 1. de Scriptura , cap. 9. Secondly , because they know that some people will bee itching ( notwithstanding this prohibition ) to looke into the Scriptures , and to see whether matters bee so as wee affirme them to bee , therefore they crie downe our Bibles , and present a Bible of their owne translation , which ( to argue the obscuritie of the Scriptures ) they patch vp with such gallimaufrie and inke-horne termes , that an ordinarie man may bee confounded with the strangenesse of the wordes . As in the old Testament publisht by the Colledge of Doway ; in stead of Fore-skin , they put Prepuce ; Gen. 17. for Passeouer , Phase ; for vnleauened bread , Azims , Exod. 12. for high places , Excelses , 2. King . 15. for the holy of holyest , Sancta Sanctorum , 1. Chr. 6. Nor are they lesse ridiculous in the new Testament , set forth by the Colledge of Rhemes , where you haue these English wordes piping hot out of the Popes mint , Depositum , Exinanited , Parasceue , Didragmes , Neophyte , Gratis , with the spirituals of wickednesse in the Celestials , and many more , labouring by what meanes they can ( as our learned Fulke shewes in his Preface to that Testament ) to suppresse the light of Truth vnder one pretence or another .

Their fourth stratagem is , that after their lay disciples haue giuen so loud a defiance to our Cause , as may make simple standers by conceiue , so great a crie must needes carrie some wooll with it ; ( then if by chance any of the companie vndertake to answere them ) to fetch them off againe with aduantage , by making it knowne afore-hand vnto their Pupils , that howsoeuer they may bragge , it is forbidden yet vnto a lay man vnder paine of excommunication , to dispute of matters of faith , which constitution is in the Popes owne Decretals , and De haereticis , cap. Quicunque , in 6. Inhibemus quoque ne cuiquam laicae personae liceat publice vel priuatim de fide Catholica disputare , Qui vero contra fecerit , excommunicationis laqueo innodetur . Eman. Sa , Aphorism . voce , fides , §. 3. Prohibitum laico sub excommunicationis ferenda paena , disputare de fide , cap. 1. lib. 6. de haeret . quam prohibitionem si sciens contra faciat , peccabit mortaliter . Emanuel Sa hath it in his Aphorismes , voce , fides . By which meanes , they both barre vs , after iust prouocation , to informe and satisfie their adherents , and with all cherish presumption in their followers , as not being silenced by the weaknesse of their cause , but by the command of their Superiors .

Their fifth deuice is , that if notwithstanding the prohibition to dispute , aboue mentioned , some of their lay Auditors should be so hardie as to venture a skirmish , then to diuert them from reasoning out of the Scriptures , least the light thereof should some manner of way or other display it selfe , they busie their heads with questions aboue their capacitie , as where was our Church before Luther , what the exposition of the Doctors in all Ages , what the Doctrine of the Fathers , Councells , and Schoolemen ? which is the common Theame of this Age ; hoping that either a few old wiues fables or fragments of antiquitie , shall serue to puffe vp their men with conceit of victorie ; where they finde not equall opponents ; or where they doe , yet they shall not abate thereby any whit of their courage , as being for want of artes and languages , vnable to see the point of the weapon which is darted at them , I meane the truth of those things which are alleaged .

Their sixt deuice is , that if any of their laytie , notwithstanding those prohibitions and this diuersion , will presume so farre vpon the indulgencie of their ghostly Fathers , as to hazard a dispute out of the Bible , yet to doe it with aduantage enough on their side , they counsell him to make no thrusts , but to lie onely vpon the ward , and therein to enioyne vs , to shew the articles of Faith established in our Church , in iust so many wordes and syllables in the Scriptures and ( as if grace destroyed nature ) to forbid vs the benefit of Reason or Consequences .

1. If we infer any thing by way of consequence , they tell vs , that wee violate that which wee haue promised to the World , which is , to proue all our Assertions out of the pure Word of God . Whereas , according to the grand principle of x x Arist. lib. 1. Prior. Analyt . cap. 1. Logicke , De omni & de nullo , a truth deduced out of another truth , is acknowledged to bee contayned therein ; for otherwise it could not bee drawne from thence . So that to bee in the Word of God , is to bee the Word of God . As y y Valent. in Thom. tom. 3. disp. 1. q. 1. p. 6. Gregorie de Valentia saith , of the more distinct conceptions of any obiect , that they are contayned implicitly in the more generall , as particulars are in vniuersalls . And therefore z z Bellar. lib. 3. de Iustif . cap. 8. Non potest aliquid certum esse certitudine fidei , nisi aut immediate contineatur in verbo Dei , aut ex verbo Dei per euidentem consequentiam deducatur . Bellarmine speaking of matters of faith , makes those things as well to bee knowne by certaintie of faith , which are deduced by necessarie consequences from the Scriptures , as those which are immediatly contayned therein .

2. If we deduce an article from premises , whereof any one proposition is not in the Bible , ( though otherwise it be a principle of nature ) as for example , that a body cannot be in two places at the same time , they aske how such a Conclusion can bee of faith , or how wee can auerre that our articles of faith are proued out of the pure Word of God , Bellar. lib. 3. de Eccles. c. 15. Quod vt melius intelligatur , notandum est , omnem sententiam de fide nasci vel ex duabus propositionibus de fide , & tunc totam conclusionem ineuidentem esse , vel ex vna de fide , altera euidenti , &c. Talis est ista conclusio , Isti homines qui nunc profitentur fidem sub Rom. Pont. sunt Ecclesia Christi . considering that a Conclusion takes his efficacie not from one , but from both the premises ? Which argument concludes our Aduersaries as much ( if not more ) then it doth vs . For the maynest principle of their to wit , That those which professe the faith vnder the Bishop of Rome , are the Church of Christ , cannot be deduced by Bellarmines logick , but search made in the Court Rolls of Nature , and by borrowing an Euidence from thence to supply the place of one of the premisses . But to speake more punctually , we say , that those principles of Nature which we imploy in this kinde , are also vertually included in the Scriptures , though not expresly . As hee that faith , Socrates is a man , faith also by consequence that Socrates is a substance , that he is a liuing creature and that hee is reasonable , because Man contaynes all these things in his nature . So the Scripture saying that Christ hath a body , saith by consequence , that according to his humane condition , he is finite , and being finite hath a limited and bounded existencie , and therefore cannot bee in many places at the same instant . For arte in this , is grounded vpon nature , and in nature the immediate cause implyes the effect , the species the genus , the subject the properties , the whole the parts , & one contrarie remooues the other , so that these Maximes of Philosophie are but dilated verities , being before contractedly contayned in the Letter , and adde not any thing to the Scriptures fulnesse , but onely are displayed by the vnderstanding facultie , as the species and formes of an obiect are by a perspectiue glasse multiplyed and made more visible .

3. If we presse them with the force and necessitie of our consequence , they bid them , demand of vs , whether we cannot erre in the deducing of a Consequence ? if we say we cannot , then to tell vs that we oppugne a doctrine of our owne , which determineth that the Church may erre ; and if wee say wee may , then they will them to aske vs , how wee can build an article of faith vpon a Consequence which by our owne confession is fallible . To which wee say , first , that a posse ad esse non valet argumentum , from a possibilitie of erring , to an actuall erring , an argument will not follow . Againe , the necessitie of a Consequence depends not vpon the person of him which deduceth it , but vpon the intrinsecall vnion and reall affinitie betweene the termes of the Antecedent and Consequent . But lastly , because they presse vs , to shew , how we can assure our selues that in this or that particular Consequence we doe not erre , considering that there is no subiect wherein we do not acknowledge , that we may erre . Let me aske them againe , how any of them can assure themselues that they know the meaning of the Church in any one article of faith , considering that there is none of them in particular ( the Pope in his chaire excepted ) which may not ( by their owne Tenets ) mistake a word , or misse-conceiue the Churches meaning . Sure if this reason were of force , wee should for the same Cause take away all certaintie of knowledge which comes by the sense , which was the error of the Academikes and Pirrhonians . For what sense is there which at sometimes by reason of the Medium , Organ , or Object , is not lyable to erre and be deceiued ? But as Nature , which ( Philosophers say ) is not defectiue in things necessarie , hath for the remedying of these inconueniences endowed man with reason , common notions and principles , whereby hee is able to iudge of the due site , habitude , and disposition of things , so the God of Nature , which is also the God of Grace , and knowes the necessitie of his children , giues vnto them ( besides that portion of reason , common notions and principles aboue-mentioned ) the spirit also of discretion , for the spirituall man iudgeth all things , 1. Cor. 2. So Saint Iohn , These things haue I written vnto you , concerning them that seduce you , but the anointing which you haue receiued of him , teacheth you all things , 1. Ioh. 2. 26.

4. If the Consequence bee so euident , that they cannot for shame denie it , then they counsell them to aske vs , where the Scripture saith in expresse termes , that whatsoeuer followeth by euident and necessarie consequence from her Pages , is an article of faith . Where they hope to choake vs with an equiuocall acception of the word article . For an article of faith is sometimes taken strictly , for one of those verities which so neerly touch the foundation of faith , that a man cannot be saued vnlesse he expresly know and beleeue it , sometimes largely for any Catholike truth whatsoeuer . If they take it in the former sense , they fight with their owne shadowes , for which of our men euer said , that whatsoeuer followeth from the Scriptures by euident and necessarie consequence , is in such manner and sense an article of faith . But if they take it in the latter sense , wee need not runne farre for Texts to proue that such consequences are articles of faith , and require ( according to the nature of the subiect and euidence of the deduction ) a beliefe , either explicit , or implicit of them , because that conclusions , as I shewed before , lye hid in their principles , as a kernell in the shell , and that consequences are materially in their premises , and being in them , are to be esteemed part of them , and therefore he which is bound to an absolute beliefe of the one , is bound also , at least conditionally , that is , vpon the appearance of the euidence of the consequence , to beleeue the other .

5. If wee dispute syllogistically , they bid them tell vs , that not the Scriptures , but Aristotle prescribes rules for syllogismes , and that Aristotles rules cannot binde the faith . As though syllogisticke formes were principall causes of the truth of things , and not onely instruments , whereby the Truth which was before , and might otherwise by naturall Logick and the strength of the common apprehension be perceiued , is made somewhat the more easie and apparant . For many Conclusions follow necessarily in regard of the matter , which are vicious in regard of the forme . Galen inuented a fourth figure which others reiect . And therefore wee build no more vpon Aristotle in matters of faith , then an house is built vpon the Carpenters Hammer , Square or Rule , which are neither whole nor part of the building , though otherwise they conduce thereunto as instruments .

6. If wee stop their mouthes , either with manifest Texts of Scripture or pregnant consequences , then they bid them demand of vs Who shal be iudge ? Which is a peece of Sophistrie beyond the Deuils , Matth. 4. 6. who being taken tardie by our Sauiour in misse-quoting places of Scripture , forgot to aske the question : Who shal be iudge ? This cauill is squint-eyed , and lookes three wayes at once . If we say the Holy Ghost , then they vpbraid vs with flying to priuate spirits , and making our selues Iudges in our owne cause . If we say the Scriptures , they reply , that the Scriptures are not sufficient to execute the place , being mute and wanting a voyce to declare , which ( amongst many senses ) is their owne ; and if we say the Church , then they conceiue the victorie to runne on their side , and think we haue granted them their Conclusion . But what if we make neither the one nor the other sitting alone , to be this Iudge , but acknowledge a Concurrency ( though not equall ) in all of them , and that Concurrency ( though not to the enacting of the sentence ) as it is considered in se , in it selfe , yet to the publication of it , quoad nos , as it hath reference to vs ? What then shall become of these sequells ? And so it is indeed . For howsoeuer we make one supreme Iudge in this high Court of Veritie , yet wee doe not imagine him to speake but by writing , nor that writing to bee ordinarily read and declared without an Herald . The principall Iudge , wee say , is God himselfe , from whom proceedes the knowledge of all supernaturall truths whatsoeuer . The instruments , whereby hee communicates them vnto vs , are threefold ; first , his Spirit , whereby he speakes inwardly vnto vs , both enlightning vs to behold , and perswading vs to beleeue the sense and meaning of his mysteries . Yet is not this a priuate spirit , because it reueales not ought vnto vs besides the publicke writing , nor ordinarily without the ministerie of the Church . For to speake more clearely , a spirit may be termed priuate . Either 1. Ratione Principij , in regard of the author and efficient from whence it comes . 2. Ratione Subiecti , in regard of the subiect or person in which it dwells . 3. Ratione Medij , in regard of the meanes which it vseth .

Now the spirit wherby we iudge of diuine truths , howsoeuer it may bee termed priuate , in regard of the Subiect or Person wherin it inhabites , hee being haply ( as most men are ) of a priuat condition ; yet we allow it not to bee priuate , either in regard of the meanes which it vseth , which are the reading of the Scriptures , publike ministerie of the Church , Councells , Fathers , &c. or in respect of the Author & efficient thereof , which is the Holy Ghost , the common father of light and grace , at which kind of spirit Saint Peter specially aymes , when hee saith , no Scripture is of priuate interpretation . 2. Pet. 1.

The second instrument whereby God declares his sentence , is the Scripture ; which is the only outward infallible rule whereby Controuersies may be resolued and decided , and is not to be accounted imperfect or vnsufficient , for this purpose , because all men are not able to pry forth with into the meaning thereof throughout ; or for that it wants vocall organs to expresse , which ( amidst varietie of senses attributed vnto it ) is his owne . For it promiseth not to doe this , but to those who are enlightned with the spirit , and which make right vse of the publike meanes , as the ministerie of the Church , reading of Authors , comparing of places , and the like ; Logicians telling vs , that an instrument is then sayd to be sufficient , not when it serues for all vses and in all manners whatsoeuer , but when it serues to such an end , and in such sort applyed , as the principall efficient hath ordainedit ; as a writing is then sufficiently legeable , if those which haue eyes and a will therunto , can read it , though to the blind and negligent it seeme otherwise .

The third instrument whereby God publisheth his decrees , is the Church , and in it the Bishops and Pastors thereof , whether assembled in Councels , or otherwise considered in their ordinarie ministerie . This holds the place of an Herald , and howsoeuer it stands not in equipage with the two former , yet God hath commanded vs to heare it , and promised that it shall neuer erre in fundamentall points either totally or finally ;

So that in summe the totall and plenary indicature of matters of Faith , belongs to the Holy Ghost , whereby the Iudge of these things properly taken , is he alone ; the gift of his spirit , the Scriptures and the Church , are but partiall instruments of promulgation , seruing onely as seuerall trunkes and pipes , whereby his decree arriues at the eares of our vnderstanding ; yet if any shall compare the outward instruments together , the Church and the Scriptures and demand , by which of the two it is that the Holy Ghost speakes properly ; as hee is iudge of Controuersies , and on which wee are finally to rest for his infallible sentence ; I answer , not the Church , but the Scriptures . First in respect of their dignity , because the Scriptures are the immediate worke of God , dictated by his Spirit ; Whereas the expositions of the Church proceed not immediately from God , but mediating the voice of the Scriptures . Secondly in respect of their certainty , for the church is subiect to error , the Scriptures are not . Againe the truth in regard of the Scriptures is fixt , and therefore easie to be there found , shee being alwayes lodged in the same bookes , but in regard of the Church it is Ambulatorie , and therefore needes more search to discouer it there , as not being entayled either to chaire , place or person . Thirdly in respect of the order and manner of knowing them , for howsoeuer by a confused knowledge , the Church may bee notior Scripturis , knowen better then the Scriptures , and-before them , yet according to a distinct knowledge , are the Scriptures notiores Ecclesia , knowne better and sooner then the Church ; for the true Scriptures , are knowne by their owne light , but the true Church , is not knowne but by the light of the Scriptures .

The conceit , that the Church must be accompanied with infallibilitie , if to no other end , yet to make a finall end of Controuersies vpon earth , is ridiculous ; for if they suppose a finall end of Controuersies amongst all men , whatsoeuer , first , they suppose that which shall neuer be whilest the Church is militant vpon earth , for the Apostle tells vs , that there must be heresies . 1. Cor. 11. Secondly , they present a meanes vncompetent to compasse that which they designe , by naming the Church of Rome , to that office ; both in that she is a partie , and hath not as yet cleared her title to that dignitie , and in that infallibilitie in the Iudge is not sufficient to compose differences in supernaturall matters , without grace in the hearer , which is no coyne , that comes out of the Popes treasurie , nor hear be that growes in his Garden , but raines from heauen where and what measure God pleaseth . On the other side , if more particularlie , they require an end of Controuersies amongst those whom God hath elected , and that so farre as is necessarie for the saluation of their soules , it is needlesse to attribute infallibilitie to the Church , for the seruing of this Cure ; because to them , God supplyes the infallible assurance of his truth by meanes more excellent and agreeable to the nature of his spirituall Kingdome , to wit , by his Wisedome , in furnishing them with a rule , both able to bee knowne by its notes and characters , and also sufficient to decide all necessarie questions that may at any time be incident ; by his Grace enabling them to see the truth and demonstrating the certaintie thereof to their consciences , and by his Prouidence raising vp faithfull Pastors in one place or other , to prepare , open and display those verities and decisions to the flocke .

Many like cratchets to these , and answered by the same grounds , doe issue daily out of the Iesuits warehouse , as for example , if wee produce one place of Scripture to proue the meaning of another , they bid them call vpon vs to alleadge a third place , which shall say that this place ought to bee expounded by that , as if wee needed a Text to proue God no lyar , or that he doth not contradict himselfe . If in disputing vpon any subiect , we goe about to destroy their Assertion , they will them to presse vs to shew not onely our affirmatiues , as before , but also our negatiues iust in so many vowells and consonants in the Bible , as we expresse them ; whereas not onely consequences drawn from thence are sufficient for that purpose , but also this one thing , not to bee contayned in the Scriptures either directly or by consequence , is in effect all one , as to bee no article of faith . In a word , if to these and the like mountebanke affronts , wee answer them not according to their minde , they furnish their Schollers with premeditated speeches and scoffes , to say , that they brought vs to that plunge , as to vse these wordes , Vid. M. du Moulin . Iesuite euasions . that is to say , and it is so by consequence , and to say that a Coach is also a consequence , because it followeth the Horses .

This method of disputing was inuented first by Methodo Veronica , cap. 7. Gontier a French Iesuite ; polisht by Veronus , sometimes one of the same Order ; practised by Arnoldus the Confessor in most of his late bickerings ; approued by the Prelates of France assembled at Burdeaux , See the booke intituled , L'establissement de la Congregation de la Propagation de la Foy , & de Missionnaires generaux de Prelats de France , pour conferer auec les Ministers , & Prescher aux portes de leur Temples , &c. approuee par N. S. P. le Papa & le Prelats de France . Par M. Francois Veron Predicateur de sa M. pourles Contreuerses . A Lion chez Claude Armand . 1624. An. 1621. as also at Rome and by sundrie Vniuersities ; commended by the Pope , and the Societie newly erected at Rome by the Bull of Gregorie the fifteenth , for the Conuersion of Heretikes , intituled , The holy congregation of the propagation of the faith ; and so farre admired , that this Veronus , hath in imitation of that Roman societie procured letters Patents for the establishing of a French Congregation of Missionaries , as hee termes them , cull'd out of all Orders and Vniuersities , who dispersing themselues throughout the Kingdome , shall after the Sermon ended , by this method alone so blanke the Ministers of the Reformed side , that within foure or fiue yeeres he doubts not but to conuert all within that Kingdome to the Roman faith . To bee short , this method hath trauailed most parts of Christendome , being translated into seuerall languages , and ( as out-landish toyes cannot long want a Merchant to transport them hither ) so this hath beene lately taught to speake English , and applyed to the articles of our Church , as before it was to the Articles of the French reformed ; wherein such confidence is put , that Veronus vnder-takes to make a Cobler able thereby to put the learnedst Minister of France to a non plus , though he deale so fauourably with him as to allow him the Geneua Bible or what translation else , hee best likes , to boote . It seemes , a Coblers disputations are thought good enough to beget a Colliars faith , which to effect in the common people , is the Iesuites greatest ambition .

It needes not bee doubted , but that this method may as easily , if not with more aduantage to vs , be retorted vpon our aduersaries ; and that it is no difficult taske to beate them with their owne weapons . But it shall not be amisse to obserue , from these new inuented shifts of the Iesuites , into what a straight they are brought , that they dare not enter the lists , but vpon most vniust and vnreasonable conditions . They bid vs to demonstrate that by sensible euidence and reason , which themselues confesse cannot bee rightly apprehended without faith , which is as much as if one should bid his fellow to see with his Nose , or smell with his Eyes . They require the meanest of our side , to proue that which is not absolutely requisite for euery man to know . They challenge vs to shew , and threaten their pupils with thunder-bolts if they see . In a word , they are contented to venture a disputation , prouided wee forbeare therein the vse of Consequences or Reason , as if Poperie could no longer subsist , vnlesse the reasonable soule should resigne her office , and men could bee perswaded to turne either beasts , mad-men or fooles .

And hitherto haue I treated of the act of faith implyed in this article , which at the first appearing no bigger then a mans hand , grew at length , like Elias clowd , so great that it well-nigh ouer-shadowed 2. King . 18. 44. my whole text , and I was drench'd therein , ere I could arriue at Iesrael . But now I hope , the threatning storme is ouer-past , and the obiect of this faith , the holy Catholike Church , like the Citie of God , discouers it selfe to your view , vpon whose description I purpose ( God willing ) to aduenture , in that which followeth .

Credo Ecclesiam Sanctam Catholicam . I beleeue the holy Catholike Church . The second Part.

SECT. I. The first way whereby one may know the Church to bee Catholike or Vniuersall .

HAuing in the former part treated of that act of Faith , which is implyed and intimated in this present Article , the course and order of the wordes , leade me vnto the obiect of that act , the Church ; whose definitions being many , and those not a little controuersed , I shall content my selfe with that description of it which is insinuated in the Creed , that it is a societie of men professing the Faith , called out of the world ( for so doth the word Ecclesia imply ) and qualified with two attributes or properties , Holinesse and Vniuersalitie .

Concerning the first of these , which is Holinesse , I purpose not to insist long vpon it at this present ; sufficient it is , that it is called Holy in three respects . Viz. 1. First , in respect of the Righteousnesse and Holinesse of Christ imputed , which may be termed sanctitas imputata , an imputed sanctitie . 2. Secondly , in respect of those degrees of sanctification , wherewith it is endowed in this life , which may be termed sanctitas inchoata , an holinesse begun here , and consummated in the world to come . 3. Thirdly , in respect of the rule and law by which it is directed to serue God with holinesse and righteousnesse , all the dayes of our life , which therefore may bee termed sanctitas imperata , an holinesse commanded and inioyned .

The second propertie of the Church , is Catholike , concerning which , two things may bee deduced out of the Creed ; modus essendi , the manner of its so being , and modus cognoscendi , the manner of knowing it to bee so .

Modus essendi , the manner of the Church Catholikes being , cannot better bee exprest then by the word Catholike it selfe . For Catholike implyes that the Christian Church is no peculiar , copt and shut vp within the Land of Canaan , or the Territories of Iacob ; no tenure intayled to the Heires of Abraham according to the flesh ; or Lease expiring with the death and funerall of our Sauiour , such as was the Church and Synagogue of the Iewes , but generall and vniuersall , and that in three respects . Viz. 1. First , in respect of place , because it is diffused and dispersed through all Lands and Countries , as it is written , Reuel . 5. Thou hast redeemed vs with thy bloud , out of euery kindred , and tongue , and people , and nation . Not that the Church is to be in all Prouinces of the world , simul & semel , at one and the same time , but as Bellarmin in his fourth booke de Ecclesia and seuenth chapter , gathers out of Driedo , it sufficeth that it haue beene or hereafter bee in all Lands and Nations , at least successiuè , successiuely one after another . 2. Secondly , in respect of the persons , because it excludes no sort or condition of men . There is neither Iew nor Greeke , there is neither Bond nor Free , there is neither Male nor Female , for yee are all one in Christ Iesus , saith the Apostle , Gal. 3. 3. Thirdly , in respect of time , because it shall neuer cease nor faile , but continue in one place or other , vntill the last day , according to that promise of our Sauiour , that hee would be with vs alwayes , euen vnto the end of the world , Matth. 28.

Thus you see modum essendi , the manner of the Church Catholikes being , but modus cognoscendi , the manner of knowing it , is more questionable ; for on it depends that great question of our dayes , wherein the Iesuites so triumph , concerning the perpetuitie and visibilitie of our Church in all Ages . For our better progresse wherein , wee are to note , that a thing may bee knowne two manner of wayes . Viz. 1. The one a priori , that is , by arguments drawne from causes , or principles , which force an assent to a thing , though as yet one sees not the truth of the same by experience . Thus from that principle in Philosophie , that heauie things tend downewards to the center , I know that a plummet of lead , would fall to the center of the earth , if no thicke or grosse body interposed it selfe , although I neuer saw any conclusion or practice of the fame . Thus from that principle in Diuinitie , that there is a resurrection of the body , I beleeue that who euer lye buried in their Sepulchres , shall rise againe , although mine eyes were neuer witnesses of any such resurrection . 2. The other a posteriori , that is , by arguments drawn from the effects to the cause , or by grounding ones knowledge and certaintie vpon the sense of an experiment , as when one beleeues that the fire is hot , because hee feeles it burne , or that the Sea is salt because he tastes it brinish .

Both these haue their vses being rightly and with due circumspection applyed , but they are not alwayes and in all subiects alike demonstratiue , and therefore the question will bee , which of them the Creed requires for the procuring of a firme beliefe and assent to this article of the Catholike Church .

I must confesse , that arguments a posteriori , that is , from testimonies of men , pointing out by name the Professors and vpholders of any Religion in all Ages , is a great motiue and inducement to perswade , that such a Religion is Catholike , that is vniuersall in respect of place , persons , and time ; and that the Church professing such a Religion is of the like amplitude and antiquitie . But yet this is not that modus cognoscendi , that manner of knowing the true Church , to be Catholike , which is proper to the Creed , or by which Faith cleaues vnto it , and beleeues it , as an article of saluation : that manner of knowing it to be so , is onely a priori , by diuine principles , that is , by Gods promises made vnto it in the Scriptures , where wee reade , that of Christs Kingdome there shall be no end , Psal. 2. that the gates of hell shall not preuaile against it , Matth. 16. and that our Sauiour will continue with vs vnto the end , Math. 28. these are the pedigrees of Christs Church , by these it proues it selfe to be of an ancient stemme , that it had noble Progenitors : he which playes the Herald and points out the seuerall descents of her sonnes , with their lots and portions in all Ages , he may somewhat illustrate the Church Catholike , he cannot strengthen or confirme it ; hee may bee a Thomas Didimus , which will not beleeue vnlesse hee sees , hee cannot bee any of those blessed of our Sauiour , which see not , and yet beleeue , Ioh. 20.

Now that the Catholicisme of the Church , that is , the vniuersalitie , duration and perpetuitie thereof ( so farre as it enters the Creed ) is to bee knowne onely a priori , by the promises made in the Scriptures vnto it , and not a posteriori , that is , by instances shewing the visible Professors of the same in all Ages , I shall not neede to trauaile farther then the Creed it selfe to make it good .

My first reason shall be drawne from the condition of the Church Catholike as it is an article of our Creed , and as we say , I beleeue the Catholike Church . From whence I thus argue . Whatsoeuer wee are to beleeue as an article of the Creed , the same must bee endowed with these foure conditions , The first , that the proofe of it be perfect , for otherwise , if it prooue but in part , it cannot suffice for an article of faith . The second , that the ground vpon which it depends be some diuine and infallible principle , for otherwise it may create an opinion in one , but it cannot beget a faith . Thirdly , that all those who are bound to beleeue it be capable of the manner of prouing it , as a a Gregor. de Valent. in Tho. tom. 3. disp. 1. q. 1. punct. 7. §. 18. Valentia requires in these cases . And lastly , that it bee not the obiect of sense . For Faith ( saith the Apostle to the Hebrewes , chap. 11. ) is the euidence of things not seene , and Thom. Aquin. 2● . 2● . q. 1. saith plainly , vt fidei obiectum sit aliquod visum fieri non potest , it cannot bee that the obiect of faith should bee any thing seene . But the proofe of the vniuersalitie of the Church which is a posteriori , by the seuerall visible Professors of the same , first , is no perfect proofe , for it depends vpon the testimonie of Doctors whereof in some ages , few haue written , and those which haue written , haue not written of all points , so that their consent in diuers Articles is rather charitably presumed , than certainely knowne Secondly , it is no proofe depending vpon diuine and infallible principles , but vpon the testimonie and credit of men , who may erre and bee deceiued . Thirdly it is not a proofe , of which all men are capeable , for it consists partly of the voluminous writings of Historians , partly of the immense dictates of the Fathers , partly of the perplexe and inextricable subtilties of the Schoole-men , to which , few haue time and meanes , all not capacitie to attaine . Lastly , by demonstrating the vniuersality and perpetuitie of the Church from the visibilitie of it , it makes the Church as Catholicke to bee the obiect of the sense , and so by consequence makes it to bee no Article of Faith .

My second reason shal be drawen from the nature of the Church Catholick in it selfe , and the incapability of it , to be subiect to arguments a posteriori , that is , of sense & visibility ; it being not properly , or if properly yet not alwaies snfficiently visible for this purpose Forthe better understanding wherof , we must premise some distinctions touching the Church Catholicke .

The Catholicke Church may bee considered either in respect of its . 1. Matter of which it is composed which are men . 2. Forme .

In respect of its Matter , so it may be taken either according to its full Latitude and extent , excluding no time , no places , nor any condition of men ; or in a limited sense in respect of its parts , and those considered not together , but seuerally , with relation to their proper times and places .

In respect of its forme , so likewise it hath sundrie considerations : for the forme of it , is Either 1. Internall , which is the misticall vnion , which the members thereof haue with Christ , and through Christ , one with another ; which vnion is wrought by faith . 2. Externall , which is the vniformity , the parts haue one to another in the profession of the truth , and the right administration of the Sacraments ; which truth and right administration , wee say must be , if not in all points whatsoeuer , yet at least in all points fundamentall and necessarie to saluation .

Now to bring this home to my argument ; the Church Catholick , of these foure wayes that it may be considered , is not visible at all three wayes , and the fourth , it is not alwayes so clearely visible , as that the visibilitie should serue for a note whereby to come to the knowledge of the vniuersalitie and perpetuitie of the Church . It is not visible at all . First in respect of its matter taken in the full Latitude thereof , excluding no times , no places nor any condition of men . In which sense by the Tridentine catechismes owne confession it is taken in the Creed . For nothing is visible which is not present : I may remember times past , or read of men absent , or coniecture things to come , but I can see onely those things which are present . Secondly it is not visible at all , in respect of its inward forme , which is the misticall vnion of the members with Christ , and one another wrought by faith , for this is rooted in the heart , and the heart of man God onely seeth . Thirdly , not in respect of its outward forme , which ( as it enters the Creed ) is not onely an outward profession of a Doctrine or Discipline , but a profession of the same vnder the notion of truth ; and that the Church in this sense is inuisible , b b Valent. in Thom. disp. ● . q. 1. p. 7. §. 16. Gregorie de Valentia confesseth in his 3. Tom. vpon Thomas , and 1. disput . and Bellarmine in his 3. booke de Eccles . and 15. chap. where he saith , In Ecclesia aliquid videri & aliquid credi ; videmus eum caelum hominum , qui est Ecclesia , sed quod isle caetus sit ipsa vera Christi Ecclesia non videmus sed credimus , That is , in the Church something is beleeued , and something seene ; wee see that companie of men which is the Church ; but that this company is the true Church , wee doe not see it , but beleeue it .

Againe , the Church considered in her most fauourable sense for the Papists , that is , according to her matter , which are men , and that againe , in a limitted acception , not as shee is taken in her Latitude and extent , for the whole , but in respect of her parts onely , with reference to their proper times and places , yet in this sense , I say , is not so cleerely visible at all times , as to haue her visibilitie to serue for a note whereby to know it to be Catholicke and vniuersal . For , Not a sufficiens ac propria ad dignoscendum Ecclesiam , omnino necesse est , vt sit omni hominum generi atque conditioni accommodatum , it is Gregorie de Valentia's own rule in the place aboue cited , q. 1. punct . 7. §. 15. that is , that for a sufficient and proper note to know the Church , it is necessarie , that the note bee fit for all sorts and conditions of men , and that all men bee qualified and capable to discerne the Church by it ; But the Church euen in this sense , by his owne confession in the 16. § . is sometimes so tost with the flouds of error , schismes and persecutions , that to the vnskilfull , and such as cannot prudently weigh the reasons of times and circumstances , it is hard to bee knowne ; so that by consequence the Visibilitie of it is not alwaies so apparant vnto all sorts of men , as to serue for a note or proofe of the Church as Catholicke . To make our argument yet more pregnant , let vs but aske where the Church was in the time that the Arrian heresie ouerspread , and hee will tell you out of c c Hieron ▪ cont Luciferian . Hierom , that the ship of it was almost sunke , and out of d d Hilar. cont. Auxent . sub . finem . Hilarie , that it was then non in tectis , exteriori pompa querenda ; sed potius in carceribus & speluncis , not to be sought for in buildings or outward pompe , but in Prisons and Caues . Aske Turrecremata and others , where the Church was in the passion of our Sauiour , and they will tell you , that it remayned only in the Virgin Marie , which they say , is signified in the Church of Rome by the putting out of all the Tapers saue one onely in the celebration of the passion . Nay e e Bell. lib. 3. de Ecclesia . c. 17. Bellarmine though hee oppugnes this opinion of Turrecremata's the most hee can , yet he is contented to concurre with f f Abulens . q. 24. prolog. in Math. Abulensis in this , that howsoeuer the Apostles might beleeue , yet he thinkes that the Virgin Mary onely had fidem explicitam , an explicite beliefe of Christs resurrection , without which the Apostle saith , that our faith is vaine , we are yet in our sinnes , 1. Cor. 15. Now , grant that the Apostles beleeued as well as Marie , yet if their beliefe was but implicit , their profession could not be visible , idem est non esse & non apparere , it is all one not to bee and not to appeare in this case . Nay , aske Bellarmine , but how the Church shall be in the dayes of Antichrist , and he will answer in his third booke de Rom. Pont. and seuenth chap. g g Bellar. lib. 3. de Rom. Pont. cap. 7. certum est Antichristi persecutionem fore grauissimam , ita vt cessent omnes publicae religionis caeremoniae & sacrificia . that it is certaine the persecution then shall bee so great , that all publike ceremonies of Religion and Sacrifices shall cease .

How vniustly then doe the Papists deale with vs in this question , touching modum cognoscendi ; the manner of knowing the Church to bee Catholike , that is , vniuersall and perpetuall , by tying vs to proue it a posteriori , instancing who were the Professors , who the Pastors , what their Names , where they abode in all Ages , as if ignorance of a thing were a Cause sufficient to make it not to be , or Gods promise were not a gage strong enough for such an incredulous generation as theirs is , vnlesse there were Registers to shew how and in what manner he kept his word . Certainly , if God in his wisedome had thought these kinde of proofes necessarie for his Church , hee would haue erected an Office and Officers for the purpose ; now hee hath giuen vs indeed his Royall promise , that it shall be so , but no promise hath he giuen that there shall be Scribes in all Ages to commit to writing the names and persons of those by whom it came to be so .

If therefore a Papist should in this manner question me , Where was your Church before Luther , or what Professors of your doctrine were there , or what assemblies of men professing the same faith that you doe , euer since the time of our Sauiour vntill this present ? I would thus answere him out of the Creed . That the Church of which I am a member was before Luther , that there were assemblies of men professing the same faith that I doe , and that euer since the time of our Sauiour vnto this present , I doe beleeue with the same faith , and vpon the same grounds that I beleeue the Catholike Church ( because I beleeue our Church of England to be a member of the Catholike ) and this , I beleeue a priori , that is , for the promise sake made in the Scriptures that it shall bee so . But where our Church was before Luther , or who were the Professors of it euer since the time of our blessed Sauiour vntill this present , is no part of my Creed . There is not a syllable in it which inuites me to proceed that way . Doe , I say , I beleeue the vniuersalitie of Christs Church , and must my foundation be such onely as can breed in me but an opinion , or naked hope ? doe I begin in Faith , and with the Galathians must I end in the flesh , that is , with sense ? Doe I build with one hand a Church Catholike , which cannot bee seene , and with the other must I draw it in a Map , or point it out to the eye ? Nay , set the Church as Catholike aside , and consider it but in her parts ( which consideration of it belongs not to the Creed ) yet in this sense also is the Church at sometimes so obscured , that by our Aduersaries owne confession , none but the prudent and wise are able to discerne it . The Church , is ( I confesse ) compared in the Reuelation Reuel. 12. to a woman clothed with the Sunne , in Isaiah to a Isay 2. 2. Citie built vpon an Hill ; and by the Fathers to the Moone ; the Sunne , the Moone , and a Hill , are things most easie to be discerned ; yet we know , this Sunne may be obscured with a Clowd , an Hill may be hid with a mist , and the Moone ( as Saint Austen in his 119. Epist. alluding to the Church , obserueth ) hath her wanes and eclipses in the time of her peregrination .

SECT. II. The second way whereby one may know the Church to be Catholike or Vniuersall .

IF any should mistake me , and thinke that pressing so earnestly the preeminencie of knowing the Church to be Catholike and Vniuersall a priori , that is , from the promises made vnto it in the Scriptures , we doe suspect our proofs a posteriori , from the Professors of our Religion in all Ages , to be either none or weake , let them know that we want not those who haue scored out varietie of sufficient paths to proceed this way also , which howsoeuer they bee not like the testimonie of our Sauiour to beget a faith ; yet are they like the testimonie of the Samaritan woman to induce a credulitie .

For not to tyre you with large discourses , which were to exceed my limits ( onely for satisfaction herein to the reasonable and impartiall Hearer ) let vs take along with vs these few considerations .

1. The first , that we are to distinguish betweene our affirmatiues , that is , such things as are purely affirmed by vs , and our negatiues , such as in whole or in part we denie , betweene which there is a great difference to be made in all sciences . For , affirmatiue propositions onely are the proper parts and ingredients of a discipline , Negatiues are admitted ( say Logicians ) not so much by way of Precept as of Cautell and of Commentaries to vindicate the other from misconstruction .

2. The second , that such affirmatiues of ours as are established by our Church of England , at least such as concerne the foundation of faith , haue beene in all ages professed by the Church of Rome it selfe ; For explication whereof , we are to obserue , that the Popes Arithmetick which he vseth in calculating the articles of faith , is not substraction but addition : what wee purely affirme , the Popish writers for the most part doe affirme the same ; the difference is , that they affirme somewhat more then wee doe . They denie not so much that our affirmations are truth , as that they say we affirme not all the truth , wherevpon they vsually stile vs in their writings Negatiuists . For example sake : Wee agree on both sides , the Scriptures to be the Rule of Faith , the Bookes of the old Testament written in Hebrew to bee Canonicall , that we are iustified by Faith , that God hath made two receptacles for mens soules after death , Heauen and Hell , that God may bee worshipped in spirit without an Image , that wee are to pray vnto God by Christ , that there be two Sacraments , that Christ is really receaued in the Lords Supper , that Christ made one oblation of himselfe vpon the Crosse for the redemption , propitiation , and satisfaction for the sinnes of the whole world . In a word , where they take the Negatiue part , as in with-holding the Cup from the Laytie , forbidding the administration of the Sacraments in the vulgar tongue and restrayning the marriage of Priests , yet euen in these they condescend vnto vs for the lawfulnesse of the things in themselues , and in respect of the Law of God , and oppose them onely in regard of their necessitie and conueniencie , and for that the Church of Rome hath otherwise ordayned .

But see , our affirmations content them not . To the Scriptures they adde and equalize vnwritten Traditions ; To the Hebrew Canon , the Apocrypha ; To Faith in the act of Iustification , Workes ; To Heauen and Hell , Purgatorie , Limbus Patrum , and Limbus Puerorum ; To the worship of God in spirit , Images ; To prayer to God by Christ , inuocation and intercession of Saints ; To Baptisme and the Lords Supper , fiue other Sacraments ; To the realitie of Christ in the Sacrament , his corporall presence ; To the sacrifice of Christ vpon the Crosse , the sacrifice in the Masse ; with other like ; and these we denie .

3. The third , that our affirmations ( by the iudgement of the Church of Rome ) haue beene in all ages deemed sufficient to saluation , so that our Negatiues take not away any doctrine , the explicit beliefe whereof is absolutely necessarie .

For first , in regard of knowledge , the Schoolemen hold that much lesse is needfull to bee explicitly beleeued then what is contayned in our affirmations . For whereas wee entertayne and embrace amongst our affirmatiue articles , not onely the doctrine of the three Creedes , but also sundrie other assertions as may appeare by the booke of Articles and Homilies established in our Church . h h Albert. Mag. In 3. dist. 25. art. 6. Bonauent. ead. dist. art. 1. q. 3. Richard . ib. art. 4. q. 1. Durand . ead. dist. q. 1. num. 6. Albertus Magnus on the contrarie with Bonauenture , Richardus and Durandus , thinke that so much onely of the Creed is necessarie as the Church solemnizeth in her holidayes ; i i Aquin. sum. 2. 2. q. 2. art. 7. Scotus in 3. sent. dist. 25. q. 2. Gabriel . ib. q. vnica . art. 2. Adrian . quodlibet . 3. Thomas Aquinas , Scotus , Gabriel Biel , and Pope Adrian the sixth , which goe farther , thinke it needfull to beleeue but the whole Creed , and k k Alex. ab Hal. part. 3. q. 82. memb. 3. art. 1. Alexander ab Hales which goes farthest , thinkes that one need but adde to the Apostolicall Creed the Nicen and Athanasian , to make a compleat beleeuer , quanquam hoc nimis durum videtur , though this seemes too hard an imposition , saith Gregorie de Valentia in his third Tom. vpon l Valent. in Thom. tom. 3. disp. 2. q. 2. punct 4. Quanquam hoc nimis durum videtur — & postea . Satis fuerit illorum substantiam simpliciter credere , sicut continetur in symbolo Apostolorum : ita videlicet vt sensus verborum proprius vtcunque intelligatur , etiam non admodum propria notitia . Thom. 1. disp. although one wade no farther therein then the proper sense , and haue no great distinct knowledge of the matters . Nay , m m Bell. lib. 4. de verbo Dei , cap. 11. Quaedam in doctrina Christiana tam fidei quam morum , esse simpliciter omnibus necessaria ad salutem , qualis est notitia articulorum symboli Apostolici , item cognitio decem praeceptorum & nonnullorum Sacramentorum ; caetera non ita necessaria sunt vt sine eorum explicita notitia & fide & professione , homo saluari non possit . Et postea . Ea quae sunt simpliciter necessaria Apostolos consueuisle omnibus praedicare , aliorum autem non omnia omnibus , sed quaedam omnibus , quae nimirum omnibus vtilia erant ; quaedam solis praelatis , &c. Bellarmine is so confident in this point , that he sticks not to say , that the Apostles themselues neuer vsed to preach openly to the people ( much lesse propounded as common articles of faith ) other things then the articles of the Apostles Creed , the ten Commandements , and some few of the Sacraments , because ( saith he ) these are simply necessarie and profitable for all men , the rest besides , such as that a man may be saued without them .

Secondly , for practice , they grant , that one may attayne saluation without the performance of such duties as wee refuse to vnder-goe ; For if one beleeues no more then what is written in the Scriptures , hee beleeues ( as n n Bellarm. ib. Bellarmine confesseth ) as much as is necessarie and profitable vnto all men . If one worships God without an Image , they denie not , but that this worship is acceptable ; If one pray immediatly vnto Christ & repeates the Lords prayer , they will not say that his deuotion is fruitlesse ; If one performe the best works he can ( which wee also require ) and stand not vpon the point of merit , but onely vpon the mercy of God , as we doe , o o Bellar. lib. 5. de Iustif . c. 7. Propter incertitudinem propriae iustitiae & periculum inanis gloriae , tutissimum est , fiduciam totam in sola Dei misericordia & benignitate reponere . they iudge it to bee not onely profitable , but also commend it as most secure . Now , what would a man require more of a Christian , then to beleeue well , pray well , liue well and die well ?

The fourth consideration is , that those points of theirs whereof we hold the Negatiue , were not receaued as articles of faith , nor the contrarie iudged hereticall by the Church of Rome for many hundred yeeres after Christ . For that Church could not iudge vs to be enemies of her faith , or oppugners of that foundation whereon shee was built : which first , by our Aduersaries owne confessions , held p p Bellar. lib. 4. de verbo Dei , cap. 11. §. Nota secundo . all those things which the Apostles vsed to preach openly , and which were necessarie and profitable for all men , to be contayned in the Scriptures . 2. Which vntill the time of q q Bellar. lib. 1. de verbo Dei , cap. 10. §. Respondeo B. Augustinum . & §. vlt. Sixtus Senens . biblioth . l. 8. c. 9. Dowists in their Preface to the old Testament . Saint Hierome and Austen , had not receaued the Apocrypha bookes to be Canonicall , nor in many Ages as well after as before , wanted learned writers to oppose their authoritie . 3. Which r r Bellar. lib. 2. de verb. Dei , cap. 19. sawe not that latine vulgar edition of the Bible , which shee now equalizeth with the originalls , before the time of Saint Hierome , nor s s Valent. in Thom. tom. 3. disp. 1. q. 1. ●unct . 7. §. 43. established it in such manner , that men might not call the wordes of it into question and doubt , vntill the Councel of Trent . 4. Which t t Bellar. lib. 4. de Rom. Pont. c. 2. §. vlt. made not those Heretikes which denie the Pope to haue infallible iudgement , u u Bellar. lib. 2. de Concil. c. 13 §. deinde . & cap. 17. §. Ad hunc locum . or to bee aboue a Generall Councell . 5. Wherein x x Roffensis cont. assert . Luth. art. 18. Purgatorie for a time was not knowne , and not for a long time after resolued which way it concerned saluation , y y Bellar. lib. 2. de Purg. cap. 1. Valent. tom. 4. disp. 1. q. 1. p. 2. §. 8. either in regard of the persons thereby to be purged , to wit , the damned , iustest , or onely the middle sort , z z Harding against Iewels Apologie , 2. part . cap. 16 diuis . 2. or in regard of the ends and effects which it hath , whether to satisfie Gods iustice , and to punish sinne past , or by correcting the soules of the dead in such wise as temporall paines are wont to doe , to diminish and take away the affections of sinne yet remayning . 6. Wherein a a Durand . Antonius , Roffensis , apud Bellar. lib. 2. de Indulg . c. 17. §. Sed vt a primo . Popish Indulgences for many ages were not knowne , nor b b Bellar. ibid. any one instance giuen of the Popes dispencing them for a thousand yeeres after Christ . 7. Which c c Suarez ex Alano . disp. 54. sect. 1. Fauentinus in 3. sent. disp. 22. c. 6. Bellar. lib. 2. de Imagin . cap. 9. §. Nicholaus lib. 2. de cultu imaginum , cap. 4. & Bellar. cap. 8. §. Ego dico tria . worshipped not Images , nor euer approued the Image of God to be lawfully made . 8. Wherein d d Bellar. lib. 1. de Sanct. beat . cap. 8. § vlt. there was no Law which inioyned the worshipping of Saints , and e e Bellarm. ibid. cap. 10. whereas it is forbidden in the Church of Rome publickely to worship an vncanonized Saint , f f Bell. ibid. c. 9 §. dices plurimi Sancti sunt . the first Pope which they euer read to haue canonized a Saint was Leo. the third who liued eight hundred yeres after our Sauiour . 9. Wherin the g g Vide Missam pro defunctis . vbi haec leguntur . Libera animas omnium fidelium de poenis inferni , & de profundo lacu : libera eas de ore Leonis , ne absorbeat eas tartarus , ne cadant in obscurum . it is not said , ne maneant in obscuro , as if they were there alreadie , but ne cadant in obscurum , whereas to those which are in purgatorie there is no feare or danger of falling into hell , they being according to the Papists , sure of their saluation . Bell. lib. 2. de purg . cap. 4. Church admmitted no prayer into her publicke Liturgie for the release of soules from the paines of purgatorie , but only for their acquital & absolution at Gods tribunal , as the formes of praier for the dead exprest in the Popish Lyturgie vnto this day do sufficiently testify . 10. Wherein h h Bell. lib. 1. de cleric . cap. 18. §. At Beatus Thomas . & §. Non esse autem iure , &c. the marriage of Priests was held not to be forbidden , iure diuino , by the Law of God , but was allowed and permitted to bee practised . 11. i i Bell. lib. 2. de sacrament . cap. 24 & Valent. in Thom. tom. 3. q. 6. p. 2. Wherein , the number of seuen Sacraments was not by any writer once mentioned , but where they are purposely handled by the Fathers , there are mentioned but two , Baptisme , and the Lords Supper . 12. k k Scotus . Vid. Bell. lib. 3. de Eucharist . c. 23. Wherein Transubstantiation was neither named , nor made an article of Faith , vntill the Councell of Laterane . 13. l l P. Lomb. sent. lib. 4. c. 12. & Aquin. 3. part . q. 83. art. 1. Which a thousand yeares after Christ and more defined the sacrifice in the Eucharist , to bee onely a memoriall and representation of our Sauiours sacrifice vpon the Crosse . 14. Which administred the Cup to the Laitie . 15. Which n n The Latine tongue was then vulgar . See also Hardings answer to Iewels articles . art. 3. diuis. 28. celebrated diuine seruice in the vulgar tongue which the people vnderstood . 16. And lastly , Wherein o o Valent. sup. the Priests receaued not the Eucharist alone , but together with the people .

The fift consideration is , that if wee were for the first ages after our Sauiour in possession as well of our m Valent. in Thom. tom. 3. disp. 1. q. 1. p. 7. §. 44. Albasp . obseruat . lib. 1. cap. 14. Negatiues as of our Affirmatiues , it concernes our aduersaries to shew when they dispossessed vs , and what prescription they haue against vs , for by their owne law , p p Vid. Gloss. in 8. reg. iuris in fine 6. they which at the first are no heretickes in their beliefe , are presumed to be none , vntill they can bee conuinced to bee such , semel bonus semper praesumitur esse bonus . Now because it is a necessarie condition required by the Iesuites to an Article of faith , that it be lawfully propounded by the Church and it is not fully resolued amongst our Aduersaries themselues , when the Church openeth her mouth to define and propound but in a generall Councell , we require of them q q Valent in Thom. tom. 3. disp. 1. q. 1. p. 7. §. 24. Quaerimus enim quando Apostolica doctrina adulterari caeperit non per eos errores , quos fine controuersia sub initium Ecclesiae serpere caepisse , sed per eam doctrinam quam hodie Romana Ecclesia profitetur ; neque id quidem tantum priuata vnius aut paucorum opinione , sed authoritate & decretosummorum Pontificum , & communi eius caetus consensu , qui vera ante Christi Ecclesia fuisset , quique proinde , deficiens communiter a vera fidei doctrina , vera etiam esse Christi Ecclesia desierit . in answer to Greg. de Valentia's own challenge , to shew when those doctrines of theirs which wee denie , were in such manner ratified and confirmed , and when to hold the contrarie , became damnable and hereticall ? And this wee challenge them that they doe according to the lawes prescribed by themselues , whereof the first is , that the Councells alleadged by them be generall ; for particular ( by their owne consents ) may erre ; the second that those generall bee receaued for lawfull , and not either reiected as was the Constantinopolitan against Photius , and the second Nicen which established Images , ( this by that of Franckford ; the other by the Lateran vnder Pope Iohn . Anno Dom. 879. ) or be doubtfull , for as r r Bell. lib. 2. de Concil. auctorit . c. vlt. §. respondeo . 2. Bellarmine saith of the Pope that dubius Papa habetur pro non Papa , a doubtfull Pope is held for no Pope , so wee may by the same reason say of Councells , that doubtfull ones are held for none ; The third ( which is s s Bell. lib. 2. de Concil. cap. 12. Atin Concilijs maxima pars actorum ad fidem non pertinet . Non enim sunt de fide disputationes quae praemittuntur , neque rationes quae adduntur , neque ea quae ad explicandum & illustrandum adferuntur , sed tantum ipsa nuda decreta , & ea non omnia , sed tantum quae proponuntur tanquam de fide — quando autem decretum proponatur tanquam de fide , facile cognoscitur ex verbis Concilij , semper enim dicere solent , se explicare fidem Catholicam , vel haereticos habendos qui contrarium sentiunt — quando autem nihil horum dicunt , non est certum rem esse de fide Bellarmines own rule ) that neither such disputations as are premitted , nor such reasons as are added , nor such things as are brought for explication and illustration sake , but onely the naked decrees themselues bee counted de fide , of faith , and not all those neither , but such onely as are propounded tanquam de fide , as it were of faith , as when they say that they explaine the Catholicke faith , or that they are to be counted for Heretickes which thinke the contrarie , or that they pronounce an anathema , and exclude such from the Church as thinke the contrarie . For when they vse none of these phrases , it is not certaine ( saith hee ) that it is a matter of faith which they propound . This if they do it will soone appeare that the Church of Rome for a 1000 yeres after our Sauior , professed no other Faith nor published any other beliefe in points fundamentall , either Negatiue or Affirmatiue then wee doe .

The fift , that after a thousand and some few yeares more were expired ( Transubstantiation and Adoration of the Host , with other dregs of Antichrist being established ) though we cannot say that the Church of Rome was from thenceforth absolutely our Church , yet we may boldly say , that our Church was from that time , vntill Luther both within the Romane Church and without it For the clearer demonstration whereof , wee are to note , that our Church had in those dayes a twofold subsistencie , the one separate from the Church of Rome , the other mixt and conioyned with it .

Separate , so it was in the * * About the yeare 1160. Albigences and Waldenses , a people , who so soone as the Church of Rome had interpreted her selfe touching sundrie of those maine points of difference betweene vs , and that a man could no longer communicate with her in the publicke worship of God , by reason of some Idolatrous rites and customes which she had established , arose in France , Sauoy , and the places neere adioyning , and professed the same substantiall Negatiues and Affirmatiues which wee doe , in a state separate from the Church of Rome , hauing Pastors and Congregations apart to themselues , euen vnto this day . From these descended the Wicklefists in England , and the Hussites in Germanie , and others in other Countries , who mauger the furie of fire and sword maintayned the same doctrine that they did . And if any be desirous to be more particularly informed touching what they held and taught , because they are out of malice ( as i i Haillan . Hist. Gallican . l. 10. Thuan. hist. sui temp. lib. 6. some Popish writers more ingenious do testifie ) branded with new and vnheard of opinions , ( which their confessions , Catechismes and other writings to be seen at this present , do disclayme ) as were also the Christians in the Primitiue Church by the Pagans , and wee in like manner by the Romanists , let the testimonies of their Aduersaries themselues which are strong ( k k 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 as one spake once of Porphyryes ) and admit no contradiction , cleare them . For points of doctrine therefore l l Reiner . cont. Waldenses . cap. 3. Reynerius an inquisitor against them , and one that liued three hundred yeeres agone , will tell you , that they beleeued all things well of God , and all the articles of which are contained in the Creed , onely the Church of Rome , they hated and blasphemed . m m Seysellus aduersus errores & Sanctan Waidensiū Claudius Seysellus Arch-bishop of Turin in Piedmont , who died more then an hundred yeres since , and ( being their neighbour laboured most carefully both to informe himselfe concerning their positions , and also to confute them ) layes no more to their charge then what Alphonsus a Castro , Prateolus , Cardinall Bellarmine , Gregorie de Valentia , Gaulterus , and other of the Roman Pale doe in their writings acknowledge , viz. that they denied .

1. The inuocation of Saints . Bell. de cultu . sanct. lib. 3. cap. 7. 2. The placing of Images in Churches or worshipping of them . Bell. de reliq. sanct. lib. 2. cap. 6. 3. Confirmation to bee a Sacrament . Castro . v. confirmatio . 4. Auricular confession . Castro . v. confessio . 5. Popish Indulgences . Valent. in Thom. tom. 3. disp. 7. q. 20. p. 2. 6. Purgatorie . Valent. in Thom. tom. 4. disp. 11. q. 1. § . 6. Bell. lib. 1. de purg . cap. 2. 7. Masses for the dead . Prat. v. Waldenses . 8. Merits . Castro . v. ieiunium . Gaulterus in Cronolog . ad an . 1200. 9. Orders of begging Friers . Castro . v. Monachatus . 10. Extreame vnction to bee a Sacrament . Castro . v. extrema vnctio . 11. Exorcismes in Baptisme . Castro . v. exorcismus Gault . cron . loc. citat . 12. The consecrating of Oyle , Salt , Franckincence , Boughes , &c. Castro . v. benedictio . 13. Transubstantiation . Bellarm. lib. 1. de Eucharist . cap. 2. Valent. tom. 4. in Thom. disp. 6. quaest. 3. punct. 1. 6. 14. The Popes supremacie , Bellar. in Praefat. ad lib. de Rom. Pont. 15. Vnwritten Traditions to be the rule of faith . Seissel . p. 4. with many others of like nature .

For Discipline I cannot tell what the necessitie of the times might force them to practise , this wee are taught by Sanders , haeres. 150. and by Gaulterius in his Chronologie , ad an. 1200. ( both Romanists ) that they held three Orders to bee in the Church , viz. of Deacons , Priests , and Bishops , nay , the Hussites which descended from them , did so highly esteeme of these Orders , that as n n Bellar. lib. 1. de Sacram. ca. 26. Valent. in Thom. tom. 4. disp. 6. q. 11. p. 1. Bellarmine and Gregorie de Valentia doe acknowledge , they receiued none into the Office of Pastors , but such as were ordayned by Bishops .

The state of the Church mixt and conioyn'd with the Church of Rome it selfe , consisted of those , who making no visible separation from the Roman profession , as not perceiuing the mysterie of iniquitie which wrought in it , did yet mislike the grosser errors , which at this day shee maintayneth , and desired a reformation .

For there may bee a Church , which in respect of her chiefe Prelates , and a predominant faction therein , may bee false and Antichristian , yet may contayne some members of the true Church within her Pale , who though they refuse not to communicate with her ; nay more , are infected with some smaller errors of the time , yet swallow not downe all vntruths without difference , but keepe still the foundation of faith intire and vnshaken . Thus it was with the Church of the Iewes at the comming of our Sauiour . They which fate in Moses chaire , were the Scribes and the Pharisies , who peruerted the doctrine of the Law , and were the profest enemies of our Sauiour , yet many there were , who though they communicated with them in the outward Sacraments and discipline of the Church , yet were the flock of another fold , and like a few Oliues at the end of a twig , after the shaking of the tree , claue to the right stocke , and wayted for the redemption of Israel by Christ . And thus doubtlesse it was with some , which being outwardly of the Church of Rome , wee may iustly notwithstanding challenge to our selues .

1. For first , there was baptisme , which admitted them to the rights and priuiledges of our Church , for they were baptised vnto Christs Truth , and not the Popes errors .

Secondly , o o In the ordination of Popish Bishops , it is said . Interrogamus te , sl omnem prudentiam tuam quantum tua capax est natura diuinae Scripturae sensibus accommodare volueris ? Vis ea quae ex diuinis Scripturis intelligis , plebem cui ordinandus es , & verbis docere & exemplis ? Accipe Euangelia , vade & praedica populo tibi commisso . There was true & lawfull ordination , wherein their Pastors receiued commission , and did promise to teach the people , not the Popes legends , but out of the holy Scriptures , and to intend wholly to the sense thereof . So that both Pastor and flock , were ours by admission , promise and ingagement , theirs by abuse and practise ; for howsoeuer the Priest at the baptising , or the Bishop at the ordination , had another meaning , yet the wordes wherewith they baptised and ordayned being the wordes of Christ , are to be taken in Christs meaning , inasmuch as hee which receiueth a thing from another , is to receiue it according to the intention of the principall Giuer , and not the instrumentall giuer . Hee which conferres Baptisme and Orders as the principall Donor is Christ , the Bishop or Pastor conferres them onely as his instruments .

Thirdly , There were sufficient meanes of Calling besides , to supply the Pastors negligence and default , as first , profitable parcells of Gods Word read in the Church , and the whole bodie of the Scriptures at hand , which though it were in Latine , yet many might vnderstand it , and this our Sauiour pointed at , when hee brings in Abraham in the Parable , thus speaking to the rich man touching his brethren , habent Mosen & Prophetas , they haue Moses and the Prophets . Secondly , The Writings and Commentaries of the Fathers , to whose interpretations their p p Concil. Trident . Sess. 2. Councells binde them to adhere , and out of whom diuers of the Papists both ancient and moderne , doe confesse ( as you haue heard ) that many of the chiefe articles of Poperie were not for a long time brought into the Church , nor beleeued . Thirdly , Schoolemen and others of their owne side , which taught publikely in their Vniuersities , our very doctrine ( not , I confesse so entirely as they should ) but some in one point , others in another , whereby there was both pregnant meanes to know the truth , and strong reasons to thinke at least the doctrines so controuerted , and diuersly resolued , to be in the Popish sense at most no article of faith .

Lastly , there were no Councells generally receaued by all , and not excepted at by some , which so expresly deliuered the grounds and Tenets of Poperie as now they are , vntill the Councell of Trent .

So then who can denie , that they were ours by Calling , ours by Ordination , by institution and admission ours , and why should any doubt , but that some were by practice and obedience ours ; surely , God which called Iob amongst the Heathen , and the Queene of the South by the bare report of Solomon , would not suffer this Calling to be stil in vaine ; the Ordination to be wholly vnprofitable ; or that Admission in baptisme to be alwayes frustrate ; that is , to be the sauour of death vnto death , and in none the sauour of life vnto life . For if sheepe in a pasture , where venemous herbes are mixt with wholsome , can by the instinct of nature make choise of that which is proper for them , and abstaine from the contrarie ; what maruaile is it , if the flocke of Christ , who know the voyce of the true Shepheard from the voyce of strangers , should by the guidance of Gods assisting Spirit doe the same . Who can denie that God hath his Temple where Antichrist hath his Throne , seeing , * * 2. Thess. 2. Reuel. 18. 4. Antichrist ( as the Apostle tells vs ) is to sit in it ? or that some of Gods people may bee in Babylon , seeing such are warned by the Spirit to come out of her : and it were in vaine to command a man to depart a place if he were not there .

Now , if any shall thinke these motiues and considerations of ours , especially touching the last sixe hundred yeeres , not to be altogether so exact as the Papists require , who challenge vs to produce the names of such visible Protestants in all ages , as professed the same entire doctrine in all respects , that we doe ; I answere , first , that it is not our hold that the Church neuer erreth or discordeth from it selfe in minoribus , in matters of lesse moment , and therefore it is sufficient for vs to shew who professed our faith entirely , in majoribus , that is , such points as of themselues are fundamentall . Secondly , we say , that whereas wee finde a twofold state of the Church in the r r Reuel. 20. 2. Apocalypse : the one before the loosing of Satan , whilest the old Dragon was shut vp in the bottomlesse pit for a thousand yeeres : the other after his loosing , when the Deuill was to be let free to goe and deceiue the Nations , not in one pettie Hamlet , but in the foure quarters of the earth , that is , ( as Saint s s Aug. de Ciuit. Dei , lib. 20. cap. 8. & 9. Vid. Bellar. lib. 3. de Rom. Pont. c. 7. Austen expounds it ) vnder the reigne and tyrannie of Antichrist ; We are not bound to giue so strict a reckoning and account of our Professors , vnder the second state of the Church , as vnder the first . The reason is , because the Church in her first estate was glorious to behold , appearing like a t t Reuel. 12. 1. Woman clothed with the Sunne . But in the latter shee was to be vnder the thraldome of Antichrist , and our Aduersaries themselues tell vs , that then wee are not to enquire for visible Professors of the true faith , or for the publike exercise of Religion , so u u Suarez lib. 5. cont. sect. Angl. cap. 21. Bellar. lib. 3. de Rom. Pont. c. 7. Suarez , Bellarmine , and others . In a word , then was the time that the Church was to flee into the wildernesse , as was foretold , Reuel . 12. Now , to expect multitudes x Reuel. 12. 14. of people , frequent cities , pompous splendor , affluence of foode and prouision in a wildernesse , were extreame madnesse ; this were to suppose a wildernesse to be no wildernesse . In Deserts there may be assemblies of men , but they are rare ; there may be foode , but we know it is but little , and such happily as is but absolutely necessarie for the life of man ; and there may be buildings & edifices , but through the thickets of trees , and shades of leaues hardly to bee discerned . And so did it fare with the Church vnder the tyrannie of Antichrist . There were some alwayes of it , but few ; there were assemblies , but not so euident to the eye of the world ; and there was the foode of the Word and Sacraments , but not so plentifull , nor euery where so pure as before times .

But who would thinke that the Iesuites were all this while but in iest , and that they are conscious to themselues , that the taske which they require to bee performed on our part , is not fesable on their owne . For let mee but question them from their owne grounds ; whether the entire articles of faith , which the Church of Rome now holds , are found mentioned by Writers in all ages ? The Cardinall and others of the Iesuites ingeniously confesse they were not , and namely Indulgences , the Churches treasurie , the Popes canonizing of Saints , &c. onely they answer , that it followes not , that they were not beleeued because they are not mentioned : Bee it so ; but if their articles of faith be not mentioned , how will they make it appeare by the testimonies of writers in all ages ( as they vndertake to doe ) that such Tenets were from the time of the blessed Apostles held without interruption . z z Bellar. lib. 4. de verbo Dei , cap. 9. §. Quarta regula . Bellarmine therefore answeres , that the concurrent testimonies of some Writers of greatest note , affirming such a Doctrine to haue beene professed & beleeued by the Church in all ages , none gaine-saying it , will serue the turne . But here , besides that they stand not to their first bargaine , which was to produce the testimonies of Writers in all ages ; I demand of what ages they meane that their writers shall bee , to whose concurrent iudgement they will adhere ; if of the primatiue Church , we accept the offer , but this will little aduantage them : for neither are many points of difference betweene vs and them mentioned by those writers , as aboue was specified , much lesse affirmed to bee Apostolicall Traditions : neither are those which are mentioned , allowed of in that sense which they deliuer . If the writers of the after Church , and namely the Schoolemen , let them heare a a Valent. in Thom. tom. 3. disp. 1. q. 1. p. 7. §. 46. Solum est in eo discrimen , quod si quid vniuersi patres de religione tradunt concorditer , id statim , tanquam dogma commune doctorum omnium , qui varijs aetatibus vixerunt , recipitur , quoniam illud etiam scholastici doctores ( saltem pro maiore parte ) recipiunt , vt qui in materia fidei atque religionis sanctos patres duces sequuntur . At non vicissim quicquid scholastici doctores concorditer tradunt , id existimandum est Ecclesiae alios doctores omnes , qui varijs aetatibus vixerunt , tradidisse . Multa enim scholastici ad doctrinam patrum explicatius addiderunt . Gregorie de Valentia's owne censure concerning them . Whatsoeuer all the Fathers ( saith hee ) doe vniformely deliuer , that is to bee held for the opinion of the Doctors of all times , because the Schoolemen doe follow the holy Fathers as their guides ; But not on the contrarie , whatsoeuer the Schoolemen doe deliuer vniformely , is to bee thought to haue beene beleeued by the Doctors in all ages ; because the Schoolemen haue added many things more explicatly to the doctrine of the Fathers . Seeing therefore , neither ancient writers will serue their turne , no latter may be admitted , I demand by what other authoritie they hope now to make good their bragge ? By what ( doe the b b Bellar. lib. 4. de verbo Dei , cap. 9. 5. Quinta regula . Valent. in Thom. tom. 3. disp. 1. q. 1. p. 7. §. 44. Iesuites answere ) but by the testimonie of the Church , and chiefly the present , affirming such a doctrine to haue beene vniuersally beleeued in all ages . And this indeed is their last refuge , whereby it may plainely appeare , that after they haue so lowdly dared vs to shew the perpetuitie of our Church in all ages , a posteriori , by producing the names of our seuerall Professors , they can bee contented quietly to relinquish that title themselues , and to flie to the testimonie of the Church , which being with them the foundation and principle of their faith , is not properly to argue a posteriori , but a priori , the difference betweene our arguing in that kinde and theirs , being but this , that we proceed descending downwards from the Scriptures , they ascending vpwards from the present Church . But I aske now , will the Churches testimonie in this case serue their turnes , to proue , that whatsoeuer is held at this present as an article of faith in the Roman Consistorie , was alwayes so beleeued in the Church . No , doe c c Bellar. lib. 1. de verbo Dei , cap 10. Valent. in Thom. tom. 3. disp. 1. q. 1. p. 6. Bellarmine , Valentia , and other Iesuites informe vs : for some points ( say they ) were not heretofore defined by the Church ( in which to erre was then no heresie ) which now are ; and Thomas tells vs that the Pope may make a new Creed : But wee aske then , how their articles of faith were held in all ages ? They reply , that these new additions of theirs , though they were not as then made articles of faith , nor beleeued by the Fathers explicitly , yet were they implicitly beleeued . But this plungeth them then into another gulfe , for if implicitly onely , then the profession thereof was not visible ; for an implicit beliefe is like seed buried in the ground , and cannot serue for any of those proofes , whereby the visibilitie of the Church which is in question , may be tried . But haply ( will some say ) those points which in former times were not mentioned or not expresly beleeued , or not defined , are but matters of lesse moment , and such as the present Church of Rome makes not to be fundamentall . No , doe the Iesuites answer ; for they are euen such as are by the Tridentine and other Generall Councells , commanded vnder paine of an A●athema to bee beleeued , and to denie the which is by their Constitutions made damnable heresie .

Thus , whatsoeuer they pretend , they finde no harbour , but in their present Church , and that like the Sirtes too , troublesome and tempestious . For our parts , God hath affoorded vs a quiet Hauen where in to anchor , the holy Scriptures , which teach vs , that if we cannot discerne the Church Catholike , fide oculorum , with the faith of our eyes , and say videmus , wee see it : wee should yet apprehend it , oculis fidei , with the eyes of our faith , and say , credimus , we beleeue it .

Credo Ecclesiam Catholicam . I beleeue the Catholike Church .

Vnde Zizania ? THE ORIGINALL AND PROGRESSE of Heresie .

Handled and applyed before his late MAIESTIE at THEOBALDS . An. Dom. 1624.

By EDWARD CHALONER , Dr. in Diuinitie , and Principall of ALBAN Hall in OXFORD .

LONDON Printed by William Stansby .

Vnde Zizania ? The Originall and Progresse of HERESIE . MATTH. 13. 27. So the Seruants of the Housholder came and said vnto him , Sir , Didst not thou sowe good Seed in thy field ? From whence then hath it Tares ?

THe Progeny of Heresies , begotten by the Prince of darkenesse , and conceiued in the conclaue of Hell , cannot be seene by mortall eyes , but in aenigmate , in a riddle or Parable , and therefore most fitly in a Parable , is heere set forth , the originall and progesse of them . First , You haue their Antecedent , to wit , the sowing of good Seed before them . For , howsoeuer Heresies may be antiqua , ancient ; yet they are not prima , the first and most ancient , and therefore is Christ the Husbandman , first presented in the Narration , as seminans , sowing good Seed in his field , before the Enemie is produced reseminans , resowing the same Acres with vnprofitable graine . Secondly , their Efficient or Authour , the Deuill , who is pointed out by two remarkable properties , his malice , in that he is tearmed inimicus , the Enemy , and his subtiltie , which appeared by those aduantages which he took in sowing . The first was the opportunitie of the time , for he wrought not his mischiefe in the face of the Sunne , whilest the Seruants of the Husbandman might beare him witnesse , but in the dead of night ; not whilest the Husbandman himselfe slept ; for he which keepeth Israel , neither slumbreth nor sleepeth , but , Cum dormirent homines ( saith the Text ) whilest men slept , that is , whilest the Pastors and ouerseers of the flock , those to whom the Master had let out his Vineyard , were supine and negligent in their charge . The second , was the nature of the graine which hee sowed , sympathising and according with the good Seed in the manner and likenesse of growth , that is , Heresies bearing the Image and Superscription of Truth : Hee tooke not therefore Acornes , or Mast , or Kernels , or Fruit-stones , but Tares ; nor set them with their stalke or bulke , but buried them in the Seed , that they might appeare with a Copie of old-age , being not espied till they had taken roote , and then displaying themselues gradatim , by little and little . The third , was the conueniencie of the place for such a purpose , beeing free from suspition ( among the Wheate ) and the last his hypocriticall couering of his action , abijt , hee went away , id est latuit ( saith an Interpreter ) he lay hid vnder the faire penthouse of zeale and seeming deuotion . For had either his venome spawn'd in any other soyle then where the Husbandman had bestowed his Wheate , or had he beene spied trauersing the field in his proper shape and complexion , the seruants of the Housholder could not haue bin so surprized with admiration ; so soone as the first bud had saluted the light , they would haue said , behold Tares , behold the Enemy : now that the field had beene manured and cultiuated with Gods Husbandrie , the earth made to trauell with the fruits of his Garner , and the Enemies footings vndiscerned , these second seedes must spring vp , those sproutes become to blade , that blade bring forth fruit , ere the seruants will beleeue the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or quod , as Logicians speake , that they are Tares , and yet for the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or propter quod , that is , the Authour and Sower of them , they are still ignorant , they come to the Housholder and say vnto him , Sir , Didst not thou sowe good Seed in thy field , from whence then hath it Tares ?

The case being thus put to the Husbandman by way of question or probleme , and the Seruants like Schollers in the Mathematickes requiring a sensible demonstration of the same , my Text may bee not vnfitly deuided into these two parts , datum & quaesitum . Viz. 1. First , Datum , the thing giuen or granted , Sir , Didst not thou sowe good seed in thy field ? For Interrogatiues in holy Writ are oftentimes equiualent to affirmations and assertions , and not notes of doubt or dubitation . 2. Secondly , Quaesitum , the thing demanded , from whence then hath it Tares ?

The first is heere , and hath bin by all good Christians euer granted , and therefore shall not by me be disputed ; Far be it from any to question the Seed of the good Husbandman , or to suspect his Graine . Bellarmine & Becanus two Iesuits , would faine lay the aspersion vpon vs ; the one , that we teach directly , the other that we affirme by consequence , God to be the Authour of Sin , and so to fasten the Tares vpon his sleeue . But let them know that we receiue this , datum , this granted Proposition , that God euer sowes good Seed in his field , with no more scruple then did these Seruants . Our Controuersie is onely the same that theirs was , touching the Quaesitum , the thing demanded , from whence the Tares are . And heere wee that are Seruants of the Housholder are no more exempted from Cauils , then his field from adulterate Graine . The Deuill hath scattered his Seed amongst the Wheate , the World beholds it not onely in the blade , but also bearing fruit , & yet the Seruants of the Enemie denie that it is Tares , vnlesse we can shew vnde , from whence they are ? This is the Riddle wherewith the Antichristian Sphinxes doe assault vs . But alas , how is the Text peruerted , the Scene altered ? serui non Patrisfamilias , sed inimici , the Seruants , not of the Housholder , but of the Enemy , of him which is conscious to his owne act , veniunt & dicunt , they come and say ; and to whom doe they say ? non illi , not to the Oedipus that can resolue them , the Husbandman , but nobis , to vs , dormientibus , vs that slept , they aske vs the question , they require of vs to dissolue the knot ; Name the Heresie ( say they ) whereof wee cannot record the Brochers , describe the place , date the time Bellar. l. 4. de Eccles. cap. 5. of its Natiuitie ? Could Arius , or Nestorius , or Macedonius , play their prizes vnspyed by our Centinels ? Could they , or any other Hereticke euer scape the Eyes and Eares of our Intelligencers ? Thus they insult before the Victory . They indeed which are of the Enemies Councell , may be priuie to his Plots : wee that are of the Housholders retinue , may decerne the Tares , and yet not know the sowing , and we may say without preiudice either to our cause or skill with these men , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 From whence hath it Tares ?

But the ground hereof will yet better appeare , if wee compare the Enemies carriage in this Parable with his wiles and legerdemayne at other times . All creatures which inhabit this Globe of Earth are subiect to a vicissitude of Light and Darknesse , Day and Night , and to the necessary actions thereof , waking and sleeping . That which properly in this kind belongs to man considered in his Naturalls , the same by a certaine symmetry and proportion is found also in his Intellectualls , that waking in the one , he may be said sometimes to sleep in the other . Gen. 2. This aduantage the Deuill tooke in his first Master-piece , sowing the Seeds of originall transgression in the fairest of Gods fields , our Mother Eue. For the Vers . ● . man being absent and deficient in his watch , the Enemy assaulted the woman ( as heere in this Parable ) in a manner vnseene , appearing not in the colours of an Enemy , but of the Serpent , who whilest Adam the common Citizen of the Earth continued in his integrity , was a Domesticke creature and parcell of his Family . And it is worth our noting , how in the whole Story , God conceales the Deuils name , because the Deuill euer in such cases conceales his nature . In this disguise therefore , tendring matter of argument and discourse vnto the woman , he scattered a seed so small at the first , that it exceeded not a graine of Muster-seed , onely of question and doubt , Yea , hath God said , yee shall not eat of euery tree of the Garden ? Who would haue thought a naked question could harbour so much poyson in its bowels ? yet so dangerous is it to entertaine a question of Gods peremptory Iniunctions , that this alone in the next reply , brought forth the blade , which was incredulitie , and imboldned the Deuill to giue God the lye , saying , Yee shall not dye . This blade at length Vers. 4. shot vp so high , that the Prince of the Ayre doth now therein nestle himselfe , and yeilded that bitter fruit , And shee did eat , and gaue vnto her Husband , Vers. 6. who did eate .

Thus hee sowed the Seedes of Heresie in the Church of the Iewes at the comming of our Sauiour . The Prophets which had successiuely tended the flocke of Israel , were now asleepe in their Sepulchres , and the watchmen which remayned , slumbred vpon their Couches of carnall and temporall proiects , dreaming of an earthly Messias , and Kingdomes of this World ; when loe , the Enemie shrowding himselfe in the frock of men venerable for their profession , [ Scribes and Pharises ] seasoned with the leauen of seeming deuotion ( long Prayers and Hypocrisie ) remarkable for their industry , in compassing two vast Elements Sea and Land to gaine one Proselite , instilled those Errours which at the first vnseene did in a while send forth an ominous blade , and that blade a worse fruit , obseruing still the same rule of progression , that if the Masters were one , their Proselites should bee two fold more children of Hell then themselues , Matth. 23. And to bee briefe , thus is the Enemy prophesied to sow the Seedes of those great defections and fallings away from the truth towards the latter day , when the whole world almost was to sleepe , being intoxicated with the wine of the Whore of Babylon : What part thereof wherein he expounds not this Parable with his act , and wherein those stratagems of deluding men , so slumbring with counterfeit deuotion , appearing truths , and insensible growthes lye not buried ? Would you vnderstand the kinde of doctrine which hee should insinuate ? know , that it was not a profest opposition of the Truth , but a secret vndermining of it ; and therefore , both by Saint Paul and also in the Reuelation it is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a Mysterie 2. Thess. 2. 7. Reuel. 17. 5. Reuel. 13. 18. which none but the wise and hee which hath vnderstanding can penetrate ; Would you take a view of the Actors ? Imagine not that you see the faces of Neroes or Dioclesians , but what wee reade in Daniel of Antiochus the type of Antichrist , that he should Dan. 11. 21. get the Kindome by flatteries , the same in holy Writ is affirmed of Antichrist himselfe and his Complices . The Teachers which in the last and perillous times must arise ( saith Saint Paul ) are men hauing the forme of godlinesse , but denying the power thereof , 2. Tim. 3. The Beast in the Reuelation is described with two hornes like the Lambe , but withall hauing the voice of a Dragon , Chap. 13. The woman which sits vpon many waters is an Whore , and inticeth with dalliances like another Dalilah ; and with a Cup of abomination makes drunke the Inhabitants of the earth , Chap. 17. Her Army are Locusts , whose faces are as the faces of men , whose haire as the haire of women , but looke either within , and then see teeth as the teeth of Lions , or behinde , and behold there tayles like vnto the tayles of Scorpions , Chap. 9. Lastly would you see the manner how his poisonous doctrine is to gayne vpon the Church ? Then as before you beheld not the faces of Nero's , so neither must you here expect the marches of Iehu's . Away with that fond imagination of Bellarmine and other Bellar. l. 3. de Rom. Pont. c. 8. Romanists , who imagine that Antichrist , must defer his warre vpon the Church vntill the end of the World , and that he must dispatch all his conquests , and finish his reigne within the short space of three yeeres and an halfe . No ; Saint Iohn tells vs that Antichrist was alreadie come , and Saint Paul , that in his dayes the misterie of iniquitie did alreadie worke , but how ? not that the seruants of the housholder could take notice of it , for that , hee that did let , would let ( saith he ) vntill he were taken away , and then ( and not till then ) should that wicked one be reuealed . 2. Thes. 2. For as it is true in morallitie , that nemo repentè fit pessimus , no man at the first push becomes extreamly bad , so the Apostle saith , it shall fare with these Seducers , they shall not renounce the truth at once , but decline from the sinceritie of it by degrees , growing ( as the Text hath it ) worse and worse , deceiuing and being deceiued . 2. Tim. 3. 13. What therefore is obserued , touching the methodicall disposition of the seuen Churches in the Reuelation ( though it cannot be typically or prophetically applied ( as some haue fondly imagined , to any Churches in particular ) Beda . Lyra. Gloss. ordin . Alphonsus Conrad . in Apoc. the Rhem. vpon the 1. Re. yet the Rōanists ( who by these parts vnderstand the whole ) may obserue the same , in the seueral states and conditions of the Church vniuersall . If Ephesus the first and mother Church of lesser Asia , leaue her first loue , chap. 2. verse 4. this defect of loue in Smyrna , the second Church , begets counterfeit professors , them , which say they are Iewes and are not , but are the Synagogue of Satan , v. 9. Smyrnas counterfeits in Pergamus the third Church , proue Balaams , and cast a stumbling blocke to those of the couenant , euen the Orthodoxe beleeuers , pointed out by the Children of Israel . v. 14. Now what is but a stumbling blocke in Pergamus , the third Church , procures a tolleration for Iesabell to preach it in Theatira the fourth , v. 20. and loe , what in Theatira the fourth is preached , and as it were sowed , the same springs vp in Sardis the fifth , and choakes a great part of the good corne , and the precipe to the Angell ( that is , the Bishop thereof ) is , strengthen the things which remaine , that are ready to dye . chap. 3. verse 2.

Whereby wee may note the difference betweene the particular heresies of Arius , Nestorius , and the like , whose Authors and beginners , the Papists brag that they can assigne , and this generall defection or falling away vnder Antichrist , of which they challenge vs to nominate the time , and Authors . For first , those backslidings were of them , of whom S. Iohn saith , they went out from vs , but they were not of 2. Iohn . 2. 19. vs , and therefore making a rent and separation from the Church , were the more remarkeable , this of Antichrist ( who is to sit in the Temple of God ) is to be of 2. Thes. 4. those who were of vs , and went not out from vs , and therefore making no visible rent from the Church , must needes be the lesse noted . Secondly , those being but of some few , left Sentinels enough behinde to eye them ; this was to be vniuersall , of the Sentinels and Watchmen themselues , euen of the starres which the Dragon was to pul down from heauen with his tayle ; and if the Watchmen themselues sleepe , who shall discouer the approach of the enemie ? Thirdly those made open inuasion vpon the truth , and oppugned the bulwarkes of Faith with hostile furie , as Arius the diuinitie of Christ , Macedonius the diuinitie of the Holy Ghost and the like ; this is a claudestine conspiracie , and opposeth of the faith , not directly , but obliquely , not formally , but virtually , not in expresse termes , but by consequences , and therefore vntill the trumpets sounded the alarum , and the thunders in the Reuelation gaue warning , few sufpected it . Lastly , those were like the gourd of Ionas , Jon. ● . 10. which sprang vp in a night ; this was like the tares , first but a seede , then a blade , and lastly a fruit ; and therefore approching by vnsensible degrees , was the lesse obserued and discouered .

And to apply these things more home to the Church of Rome , let any speake whether the tower of this second Babell mounted not by the same steps and ascents vnto the battlements ? How many things at the first were but stumbling blockes , that in time became staires to lift Iesabel into the Pulpit ? how many positions in the infancie of the Gospell vnknowne , that after a while were disputed , then sided , and at length ratified and confirmed ? What opinions that at first were but dogmata scholae , tenents of the scholes , that in their riper age were made dogmata Ecclesiae , Constitutions of the Church , & lastly dogmata fidei , Articles of faith ? What errors , but Pigmies in their birth , that became grand heresies and sonnes of Anak in their grouth ? So that wee may truly say of the master builders , which vpon a foundation happily of gold of siluer , layed rowes of stone or bricke , and their prentises which thereon aduanced a second storie of slime or rubbish , as Vincentius Lyrinensis Vincent . Liren cont. haereses . did of the Donatists , building their heresie vpon the authoritie of Cyprian . O maruailous change of things , the authors of the opinions are iudged Catholickes , but the followers thereof are Heretickes ; the masters are pardoned , but the schollers or learners are condemned ; the writers of the bookes shall without doubt be the Children of the Kingdome , but Hell shall be the place for the abettors and maintainers thereof . And truly it is an obseruation no lesse iudicious then true of Albaspinus , Bishop of Orleans , that scarce any error Albaspin . de veteribus Ecclesiae ritibus . lib. 1. cap. 9. hath crept into the Church which tooke not its originall and sourse from the ancient approued Discipline of the Church , not that the institution was bad , but that the application is now amisse , the seruants of the Housholder made the lawes , but the seruants of the enemie added the glosse . Hearken what Ferus a Friar saith vpon the eighth of Iudges , speaking of Gedeon . There was ( saith he ) a double sinne in Gedeon , Fer. Annot. in . Jud. c. 8. Colon. 1571. Duplex . igitur peccatum eius fuit , & quod Ephod contra verbum Dei fecit , & quod ipsius abusum videns , non iterum aboleuit . Quis autem non videt similia in Ecclesia contingere ? Quam multa instituerunt sancti bona intentione , quae tamen nunc videmus partim in abusum , partim in superstitionem verti ? Exemplo sint festa , ceremoniae , imagines , miss● , monasteria , &c. Nihil horum ea intentione institutum fuit qua nunc habentur , &c. & tamen Gedeones nostri tacent , non absolent abusus non auferunt superstitiones . both in that he made an Ephod contrary to the Word of God , and in that seeing the abuse thereof he tooke it not away . Now who sees not , that the like hapneth in the Church ? how many things did the Saints ordaine with a good intent , which wee see at this day changed , partly by abuse and partly by superstition ? The feasts , Ceremonies , Images , Monasteries and the like , none of them were instituted in that sort at the first , as now they are vsed , and yet wee Gedeons hold our peace , they take not away the abuse , they take not away the superstition .

For if wee take a reuiew of what was anciently practised in the Primitiue Church , we shall find that the Discipline thereof had the same scope touching the soule , which Physicke hath for the bodie , and may accordingly bee diuided into that which is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that is , tending to the preseruation of health , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which aymes at the restoring of health , the one conducing to the preuenting , the other to the remoouing of Diseases . Now , as there bee in a Christian man three principall vertues , from whence as from so many vitall parts , all graces in man doe flow , to wit , Faith , Hope , and Charitie , so this parcell of Church Discipline which concerned the preseruation of health , was imployed in prescribing such Cordials and Antidotes , as were behoofefull to preserue , fortifie , or increase some one of these .

For the benefit of Faith , in respect of knowledge , and to season it with a true sense and apprehension of diuine matters , the Church did apply diuers instruments .

First Bookes , and those principally the holy Scriptures , comprising such writings onely as wee stile by the name of Canonicall . To them the Iewes of the dispersion , called Hellenists , added in their Greeke translations the Apocrypha bookes , as profitable , partly for their matters sake , partly for the supply of the historie of the Bible . Now the Greeke and Latine Church receiuing their translations of the old Testament , not of the Iewes inhabiting Iudea ( who neuer mixt the Apocrypha with the other ) but of those of the dispersion , and being loath to distaste them to whom they were beholding for their paines , were in the beginning contented onely not to seuer them from the Canonicall Bookes in binding , howsoeuer they did in authoritie ; afterwards they began to cite them in their Sermons & Works , though not as diuine , yet as venerable and familiar writings , then permitted them to be read ( as Athanasius Athanas●in Synopsi . affirmes ) to the Catechumenists , in length of time , to the Congregation , and in the end , custome giuing them credit ; they were doubtfully in the Florentine , but more palpably in the Tridentine Concil. Florent . in decret. sup. vn . Iacob . & Armenian . Trident. Concil. sess. 2. Councell canonized with the stile of Canonicall , and made equall in authoritie to the other .

Secondly , Translations ; for bookes in an vnknowne language are like Trumpets giuing an vncertaine sound . And therefore , no sooner was the Gospell preacht , but the Scriptures had their translations . The vniuersall Church by custome , establisht none , because none could be of vniuersall vse . Yet amidst such varietie as was then extant , that which passeth vnder the name of the Septuagint , found best entertainment in the Greeke Church , and a translation made out of the same into Latine , by an vncertaine Authour , found somewhat the like in the Latine . The chiefe cause whereof seemes to be Hieron . praefat. in lib. Iob. this , that for a long time there wanted in the West , those who being skilled in the Hebrew could supply their wants from thence with a better . This Latine translation was afterwards partly mended , partly Bellar. lib. 2. de verbo Dei , c. 9. patched with fragments and phrases pickt out of Hierome ; winning authoritie in the Westerne Church by two meanes , Custome and Ignorance of the Originalls , and at length in the Councell of Trent made authenticall , and by two Popes , Sixtus Concil. Trident . sess. 2. Bellar. lib. 2. de verbo Dei , c. 2. §. Dices . Sixtus Senens . lib. vlt. cap. vlt. Quintus , and Clement the eighth , confirmed by two contrarie Editions , with the solecismes of the Translators , and errors of the Transcribers .

Ceremonies were the third instrument ; whereby , as by certaine outward signes and characters , the Church would imprint in the mindes of ignorant people , the vse and effects of the Sacraments . These at the first were performed by expressions rather verball then reall , as Exhortations , Prayers , Interrogations , and such like , as we vse in baptisme . But after awhile , to these verball and audible ceremonies , reall and visible were added , and that without any bad meaning or intention of their first founders ; but see how Tares in the end displayed themselues amongst the Wheat . For what were at the first but few , by Saint Austens time were so multiplyed , that in his 119. Epist. hee complayneth of their burden , and now are so encreased , that they are more then can bee borne ; what were then but Bellar. lib. 2. de Sacram. cap. 31 §. Quinta . things accessorie , and helps to the worship of God , are now become parts of the worship of God and meritorious ; what were then but signes , and had onely vsum significandi , a vse to signifie , are now Bellarm. ibid. §. Secunda , & §. Tertia . become causes , and haue vsum efficiendi , a vse to produce supernaturall effects .

From these Ceremonies , in processe of time , abused and mis-vnderstood , many grosse errors had their originall . For to begin with Baptisme , it borrowing a ceremonie from Exorcising , which in those dayes was a gift in the Church of casting out Deuils by adjuration , it signified thereby ( not that men before Baptisme are possessed with the Deuill ) but first , what they are by Nature , that is , children Aug. de Nupt. & Concupisc . cap. 29. & Epist. 105. ad Sixtum . Socrat. histor. Ecclesiast. lib. 5 cap. 21. Ioseph . Vicecomes de antiquis baptismi ritib. lib. 1. cap. 19. & 20. Hieron . dialog. lib. 3. aduers . Pelag. in fine . August . lib. 2. de Nupt. & Concupisc . cap. 18. Item , libris quaruor , ad Bonifacium , & sex libris contra Iulian , &c. of wrath , and seruants of the Deuill ; and secondly , what wee are by Grace ( whereof Baptisme is a Sacrament ) that is , freed from the bondage of Sathan , and made Co-heires of the Kingdome of heauen . But howsoeuer , Baptisme was not held for a long time so absolutely necessarie to saluation , that setting contempt or wilfull negligence aside in the partie which dies vnbaptized , a man might not bee saued without it , witnesse the custom of the church , which was to haue but one or two times in the yeer at the most ( to wit , Easter & Whitsontide ) assigned for the same , yet this exorcising at length began to worke so farre with some , especially after that diuers of the Fathers spake hyperbolically of baptisme in eagernesse against Pelagius the Heretike , who taking away originall sinne , tooke also away with it by consequence the necessitie of baptisme , that what was at the first held necessarie , necessitate Bellar. lib. 1. de Baptism . cap. 4. precepti , by the necessitie of a precept , was made to be necessarie , necessitate medij , by the necessitie of a meanes ; and in conclusion , the Schoolemen hauing taken a more distinct suruey of Hell , then was Bellar. lib. 2. de Purgat . cap. 6. done afore-time , assigned lodgings in the third storie for children which die without baptisme , wherin they award them poenam damni , paine of losse , though not poenam sensus , paine of sense , affirming Bellar. lib. 1. de Baptism . cap. 4. farther this paine to be eternall .

As it fared with Baptisme , so did it with the Eucharist ; For what was Transubstantiation therein at the first , but non ens , a thing neither proueable by the Scriptures , as many of the learnedst Romanists Biel in Can. Missae . lect. 40. Cajetan . in 3. Quaest. 72. art. 1. Fauentin ▪ in 4. sent. disp. 45. dist. 11. c 3. Camaracens . & Scot. apud Bellar. lib. 3. de Sacram. Eucharist . c. 23. Scotus apud Bellar. ibid. Vid. August . in de Catechizandis rudibus , c. 9. doe confesse , nor ( as some of them doe also grant ) receiued for diuers hundred yeeres into the articles of Christian faith . The Fathers indeed acknowledged a change of the Bread and Wine , but it was a change not of their substance , but of their vse , for of common elements , they become Sacraments . This change of their vse by occasion of Altars and other ceremonies which crept in , as also by reason of the figuratiue speeches of the Ancients , vttered partly imprint a liuely apprehension of the things exhibited , and partly to breed a reuerend opinion of the Sacraments , as contayning in them so great mysteries , produced in the end a doubt of the change of the substance , but what kinde of change it was , was sooner defined then vnderstood . For Berengarius was forced in his abiuration , to acknowledge a sensuall change , wherein the body of Christ is touched by the hands , and broken by the De consecrat . dist. 2. Can. Ego Berengarius . Bellar. l. 1. de Eucharist . c. 2. §. Quinta Gloss. ad Can. Ego Berengar . Bell. de Imag. sanct. l. 2. c. 22. §. Secundo . Lomb. l. 4. sent. dist. 11. A. Scot. 4. sent. dist. 11. q. 6. Cajet. 3. part . q. 75 art. 6. Soto . 4. sent. d. 9. q. 2. Marginist . Scoti . Theor. 1. & 2. Durand . 4. sent. d. 11. q. 3. Suarez Metaphys . disp. 31. §. 6. Fonsec . Metaph. l. 4. c. 2 q. 4. & lib. 5. c. 8. q. 5. Goffred . quolibet . 8. q. 16. Mirandul . in Apolog. q 9. Henric. quolib . 9. q. 9. & quolib . 11 q. 4. Fab. Fauent . in 4. sent. disp. 16. c. 6. Thoma & Thomistae volunt transubstantiationem esse ad substantiam , & per ipsam accipientem esse , quae dicitur transubstantiatio productiua . Tho. 3. part . q. 75. art. 4. teeth of the Receauer , which the new Romanists doe disclaime , and the glosse tells vs , that vnlesse we cautelously vnderstand his wordes , we shall fall into a worse heresie then that wherein Berengarius himselfe was , whereas there are no exacter formes of speaking in matters of faith ( saith Bellarmine ) then those which they vse that abjure heresie . Peter Lombard , the father of the Schoolemen , though he acknowledgeth a change of the Bread and Wine , yet what kinde of change it is , whether formall or substantiall , or of any other kinde , he professed he was not able to define ; much lesse could hee call it Transubstantiation , which terme in his dayes was not coyned . Many of the ancient Schoolemen which succeeded him , being loth ( as it seemes ) to quit all the truth at once , held onely a partiall change , that is , either of the matter without the forme , which opinion by some is attributed to Scotus , or of the forme without the matter , as Aegidius and Durand , or of the matter and forme without the subsistencie ( which the Iesuites in their Metaphysicks make not to differ really from the essence ) as Goffred , and after him Picus Mirandula ; or lastly , of the specificall nature without the indiuiduall , as Henricus . Thomas Aquinas , the first that set Poperie in ioynt , and to whom the present Church of Rome owes for many Tenets , held a totall change , and added withall , that this change is conuersio productiua , a conuersion whereby one thing is produced of the other ; but the Iesuites , though they hold the change to bee totall , yet they say , it is not conuersio productiua , a conuersion wherby one thing is made of the other , but only conuersio adductiua , a conuersion whereby Bell. l. 3. de Eucharist . c. 18. §. Ex his colligimus conuersionem panis in corpus Domini , non esse productiuam , nec cōseruatiuam , sed adductiuam . one thing is brought into the place of the other , and so instead of Transubstantiation , which was confirmed in the Lateran Councell , they haue inuented in respect of the Bread and Wine a Desubstantiation , or Annihilation , and in respect of Christs body a Translocation .

Ceremonies and the exorbitant Phrases of Rhetoricians hauing brought Transubstantion into the World , their Infant turned Midwife to the Mother , and deliuered her of two other Monsters , adoration and the Sacrifice of the Masse , though her trauell of this later seemes to haue beene both hard and tedious , for as the Master of the Sentences , and also Aquinas P. Lomb. sent. l. 4. dist. 12. g. Thom. 3. part . q. 83. art. 1. long after him defined it , the proper and propitiatory Sacrifice for the liuing and the dead , was not then receiued , but onely , the commemoratiue and Eucharisticall which we acknowledge .

To leaue other fruit of the same tree vntasted ; by the same wicket of Ceremonies , crept Images into the Church . For Ceremonies which at the first were no more then representations of accidents , and symbola virtutum , descriptions and pictures of vertues , became afterwards to bee representations of Bellar. l. 2. de imag. c. 9. Sanderus l. 2. de cultu imag. c. 4 Fauentin . in 3. sent. c. 6. Suarez ex Alano . disp. 54. §. 1. Euseb. l. 7. hist. c. 14. substances , and imagines personarum , Images of persons . Howsoeuer it was , these personall representations in their birth , were more modest , being onely of Christs humanitie , or of the Saints , and those in priuate houses , or prophane places , not in publike Churches . But after three hundred yeares , the custome which ( Eusebius saith ) sprang from Gentilisme , of erecting Images in honour of those whome Epiphan. Epist. ad Iohan. Epis. Hieroso . tom. 2 men esteemed Sauiours , brought them to find entrance ( though not without opposition ) into some Churches , but to this end onely , as hauing an Historicall vse to recall to minde the memory of things past . About sixe hundred yeares after Christ , besides the Historicall vse to informe the vnderstanding , they acquired also a Rhetoricall vse to stirre vp Greg. l. 7. Ep. 53. ad Secundinum , in fine . Bel. l. 2. de imagin . c. 12. Septima Synodus definiuit , imagines esse venerandas , non quidem cultu latriae , sed honore illo , quo etiam prosequimur sacras literas &c. Vid. Bell. l. 2. de imagin . sanct. cap. 20. Alex. 3. part . q. 30. art. vlt. Durand . l. 3. sent. dist. 9. q. 2. Alphonsus a Castro , verbo , Imag. Thom. 3. part. q 25. art. 3. Caiet ibid. Bonauent . Carthus . Ailman . Capreolus in 3. sent. dist. 9. Bell. l. 2. de imagin . c. 20. 2● deuotion , and Gregory the Great , though hee misliked worshipping of them , yet he allowed worshipping before them . This worshipping before them in the second Nicen Councel gained them the honour , though not of adoration , yet of veneration , and this veneration in the end by Thomas Aquinas and others came to be interpreted adoration , but with this difference , that some spake more doubtfully , teaching the Image not to be worshipped in it selfe , but onely the person before , or by the Image , as Alex. de Hales , Durand and Alphonsus à Castro . Others more bluntly , that the Image is to bee worshipped in it selfe , and that with the same worship that the person is which it represents , as Thomas Aquinas , Bonauenture , Caietan , Carthusianus , Ailman and Capreolus . But the Iesuits walking the middle way , haue inuented an Idolatry more sublimated and refined , saying that the Image is not to be worshipped with the same worship that the person himselfe is which it figures , vnderstanding by the same , the same for its owne sake , but yet it may and ought to bee ( say they ) with the same for the persons sake which it represents ; with the same , though not of it selfe , yet by accident ; though not properly , yet improperly ; though not perfectly , yet imperfectly ; though not directly , yet reductiuely ; though not vniuocally , yet anologically ; the one sending his Schollers to Hell by Sunshine , the other through a mist of distinctions .

Now as the Primatiue Church was studious to benefit and aduance faith in the point of knowledge , so was it no lesse solicitous to arme and fortifie it against the battery of temptations . Hence it was , that during the heate of persecutions , the custome of the Christians was , daily to receiue the Sacrament of the Lords Supper , as a souereigne Antidote against the feare of death . But the persecutions being ended , and the peoples deuotion ( as in prosperitie it comes to passe ) somewhat abated , this daily communicating was retayned onely by the Clergie , not that the Laity might not receiue with them de iure , of right , but , that they did it not de facto , in deed . Now , because there were not in all places store of Clergie to communicate together , as in priuate Parish Churches , Hermitages and the like , for a while the Priests in those places , ( imitating the Socrat. l. 5. ● . 21 Alexandrian custome ) reade onely the Prayers and Gospels of the Communion , and receiued not , but afterwards fearing to be defrauded of their Offerings ( if they read onely and not receiued ) they beganne to receiue alone , teaching that this action of theirs being performed in the name of others , was applyed and as beneficiall vnto them as if they did it themselues ; and hence grew priuate Masses in the Church of Rome , wherein the Priest communicates or excommunicates rather without the people .

The second Christian vertue which the Primitiue Church laboured , by her best Medicines to support and preserue , was Hope , which reflects vpon the future blisse , and the ioyes of the World to come . For excitement whereunto , two customes were entertayned ; the one pointing at that happinesse which the Saints enioy immediatly after their departure hence ; the other , at the fulnesse of glory which they shall participate at the end and cosummation of the World .

That which pointed at the ioy and blisse which the Saints enioy immediatly after their departure hence , consisted partly in thankesgiuings vnto God for the glory bestowed vpon them , partly in other remembrances , to excite and stirre vp men from consideration of their reward , to bee imitators of their Vertues . For deeper impression whereof , there were wont to be yeerely Solemnities at their Sepulchres , Commemorations of their names , and Orations made in their prayses . Now it being the custome of them which fell in persecution , to implore the Prayers of Martyrs in Prison for them : Saint Cyprian Cypr. l. 1. Ep. 3. l 3. Ep. 18. vpon supposition that Saints departed hence doe pray for the particular behoofe of those whom they know they left behind them , did desire some Martyrs and others , not after , but before their deaths , that if they preuented him and went before him into their Masters presence that then they would not forget to remember him vnto God . This soliciting of Martyrs before their deaths , brought in the next Age a custome to call vpon them after their deaths , and this calling vpon them after it , howsoeuer it may bee accounted rather amongst the straines of Rhetoricke ( being done in their Aniuersarie Declamations ) then the Aphorismes of Faith , yet by Gregory the Greates time , it weaued Prayers into the Lyturgie , that God would heare their Intercessions ; but afterwards when the Glasse of the Trinity was perfected , wherein the Schoolemen conceiue the Saints to see whatsoeuer is done vpon earth , then these Prayers to God to heare the Intercessions of the Saints , were changed into Prayers , to the Saints , to heare our Intercessions themselues , which is the practise of the present Church of Rome , and came in ( saith Bell. l. 1. de sanctor. beatitud . c. 8. Bellar. ) consuetudine non lege , by a custome not a law .

The other Custome that aymed at the fulnesse of glory which the Saints shall enioy at the end and consummation of the World , was performed by Prayers for their glorious Resurrection , and their publike acquittall in the last Day , the one being an exemplification of the Petition , Thy Kingdome come , the other of that which followes after it , Thy will be done . For the greater solemnitie whereof , Oblations at Funerals and sometimes yeerely , by the friends of the deceased were made , not ( as some Popish Writers doe conceiue ) of the Eucharist , but ( as Albaspinus notes ) of common Bread or other things , Albaspin . de vet. Eccles. ritibus , l. 1 c. 10. of which the Congregation eating and communicating , acknowledged the deceased by that action ( as a signe of Communion ) to bee co-members with them of the same mysticall Bodie the Church , and interested in the Common Prayers touching the last day . The which produced sundry opinions amongst Sixt. Senens . bibliothec . li. 6. annot. 345. the Ancients ; for Iustin Martyr , Tertullian , Clemens Romanus , Lactantius and others were from hence of opinion , that no particular iudgement passeth vpon the Saints vntil the last day ; but the church following , being loth as it seemes to put off this particular iudgement wholly vntill then , and yet not willing to determine , that it should be giuen immediately vpon the passage hence , but allowing an indefinite Vid. officium pro defunctis , & Bell. lib. 2. de purg . cap. 5. Offic. de funct . ibid. Libera domine animas omnium defunctorum de ore Leonis , de profundo lacu , ne absorbeat eas tartarus , ne cadant in obscurum , he saith not , ne maneant in obscuro , as if they were there alreadie , but ne cadant in obscurum , of which feare they who are presumed to be in purgatorie are by the Iesuites owne confessions , altogether freed ▪ time for the same , did apply the Churches prayers and well-wishes , ( besides their former reference to the finall iudgement ) to this interim also alotted for the particular ; in the which they thought they might accompanie them to Gods Tribunall , and pray for their deliuerance from hell , and the iawes of the Lyon . At last the doctrine of purgatorie , which ( as I shall now declare ) for a long time passed as an vncertaine or particular opinion amongst priuate men , getting sway , the selfe same prayers were interpreted neither of a generall , nor of the particular iudgement , but of the iayle deliuery of soules out of purgatorie , and so established in the Florentine Councell celebrated . An. 1438.

Another opinion which the oblations and prayers for the publicke acquittall of the dead wrought amongst some of the ancients , was , that ( seeing few dyed which by the bountie of their friends enioyed not that honour more or lesse ) all men , good and bad were either at the generall Iudgement , or before , to bee purged by fire , the payne whereof , if need were should by these prayers of the liuing be either diminished or taken away . And hence it is that purgatorie got entrance into the Church , which being at the first like the vnknowne land at the South of America called terra del fogo , was by Origen vpon misconstruction of the prayers aforesaid , and an ouerweening opinion of aduancing the mercie of God , translated out of their Academie of Plato into the Schooles of Christians . Long it was ere this mishapen Monster could bee brought into any probable forme . For Origen who first embraced it , taught that the Deuills themselues should be saued by it . Others Vid. August . de ciuitate Dei . lib. 21. cap. 17. & 23. cap. 18. & 24. cap. 19. & . 25. cap. 20. & . 25. cap. 25. & 26. cap. 22. & . 27. to correct that extremitie , said , not the Deuills , but yet all men . A third , not all men , but all Christians and such as are baptised . A fourth , not all Christians nor all such as are baptised , yet all such as haue beene once in their liues true beleeuers . A fift , not all such as haue beene once in their liues true beleeuers , but yet all such as perseuere in the Orthodoxe faith vntill their death . A sixth , not all that perseuere in the Orthodoxe faith vntill their death , but yet all such as perseuering doe giue almes ; for these ( say they ) how great sinners soeuer they bee otherwise , shall haue iudgement with mercie . A seauenth , not all that shew mercie , but yet all that haue Christ for their foundation , that is , all Bell. lib. 2. de that dye in the state of grace , which opinion is purg . cap. 1. Harding . cont. Apollogiam Iuelli . cap. 16. Diuis . 2. Bell. lib. 1. de purg . cap. vlt. §. respondet . attributed vnto Saint Ambrose , Hierome , Rupertus , and others . Saint Austen who complaines that his age was full of presumptions , being not able to resist the streame of these ouerflowing errors , thought yet to vse the same policie touching purgatorie , which he did in other points , as prayer for the dead inuocation of Saints , and the like , that is , either to moderate it , or make it doubtfull , thinking by degrees to make it incredible . Sometimes therefore he seemes to allow it , but yet by the Papists owne consession vnder this prouiso , that if any such place should bee , yet it is vncertaine what end or effect it hath , whether to satisfie Gods Iustice for the sinne past , or whether to diminish ( as temporall paynes vse to doe ) the euill affections of sin still remaining . Againe sometimes Aug. Enchirid. cap. 67. Item de ciuitat . Dei . lib. 21. cap. 26. Hypognost . l. 5. Bell. lib. 2. de purg . cap. 1. hee denyes the thing it selfe , sometimes hee doubts of it . Nor is it yet agreed amongst the Papists either for the fire , or the place , or the time of it ; only thus farre they seeme at length to concurre , that soules doe therein satisfie both for veniall sinnes , and for the guilt of punishment due vnto mortall sins , when the guilt of the sinne it selfe is remitted and forgiuen ; which , how contrarie both to reason and the ancient purgatorie of the Fathers it is , I leaue to the iudicious to consider . It was first confirmed in the Florentine Councell aboue mentioned .

Charitie succeedeth , for the maintenance and encrease whereof , they vsed the best policie they could to plant Vnitie and Concord both in the Church Vniuersall , and also in particular Churches , that so dist. 99. cap. 1. Vbi primates erant seculi , ac primaiu diciaria potestas — ipsis quoque in ciuitatibus vellocis nostros patriarchas , &c. Berterius , diatrib . 2. cap. 12. Septem sunt in oriente . & diat . 1. cap. 3 Occidens omnis 6. habet . if possibly they could , all schismes and contentions amongst Christians , might be remoued , & the bond of peace might bee kept inuiolable .

For the preseruation hereof in the Church vniuersall , it was thought good , that according to the secular diuision of the Empire , the Church should be diuided into certaine Diocesses , whereof there were at the first ( by Berterius account ) thirteene in number , who vnder the names of Patriarchs and Bishops of the first Seas , should ioyne in care and counsell for the good of the Christian Common-wealth . Amongst these , three were ( in regard of the Cities wherein they resided ) more eminent then Hegesippus de excid . vrb . Hierosolim . l. 3. cap. 3. the rest , and began to encroach vpon the others iurisdiction , to wit , Rome , Alexandria , and Antioch , to which in the second generall Councel was added for the same cause , Constantinople and afterwards Ierusalem , though this last had indeed vntill the fift generall Councell , but a title without substance as being subiect to Caesaria , his Metropolitan and in last resort vnto Antioch . Now because all things should be done in order , it was thought fit that the Pope , because hee was Bishop of Rome , the imperiall Citie should haue the precedencie , though not Concil. gen. 5. Vid. Cyprian . epist ▪ 55. & 68. edit. Pamel . Item Aenaeum . Silui . ep. 288. of authoritie super reliquos , ouer the rest , yet of place , inter reliquos , amongst the rest . This precedencie of place wan him in time a precedencie in power , but it was at the first but potestas honoraria , a kinde of courtesie authoritie , not long after it came to be claymed , as ordinaria , as an ordinarie power and so was confirmed in the Florentine Councell . Lastly , this ordinarie power bare sway awhile , because the Pope was great in generall Councells , but now since the last Lateran Councell , vnder Leo the Bell. lib. 2. de Concil. cap. 17. tenth , the Iesuites will haue it to beare sway , by another title ; because the Pope is great ouer generall Councells , which addes a farther degree to his greatnesse , that whereas hee was heretofore heard de facto in deed , for that he was iudged Orthodoxe , hee now challengeth to be beleeued de iure , of right , because hee cannot be hereticall .

For the preseruation of vnitie and concord in particular Churches , there was a kinde of Communion amongst the Ancients , which they celebrated by Eulogies , that is , by Bread , not consecrated for Albaspin . de vet. Eccles. rit . lib. 1. cap. 8. the vse of the Sacrament , but otherwise blessed by the Bishop , the which howsoeuer it was not at the beginning exported forth of the Church where it was offered , yet afterwards it came to bee sent vpon solemne festiualls from the Mother Church vnto the Parishes and Villages thereto belonging , by communicating whereof ( as by a liuely symboll ) the fellowship and communion betweene all the faithfull of the same Diocesse was represented , and the people acknowledged themselues to compose the same body of Christ together . Now , some being possest ( as Albaspinus obserues ) with a religious Alb. ibid. conceit of this ceremonie , began to deale in like manner with the Eucharist , as may bee gathered out of the fourteenth Canon of the Laodicean Councell , where the practice thereof is expresly forbidden . But partly the custome which some particulars , in the time of persecution ( especially Hermites ( who seldome had the opportunitie of receauing ) tooke vp , of carrying part of the Sacrament home with them , to partake thereof when they pleased , and partly the charitie which in some places was shewed in like manner to the sick , bringing Euseb. hist. lib. 6. cap. 36. vnto them the remaynder of the Bread and Wine , in token of their Communion with the rest , preuayled so farre at length with the Roman Church , that what was then but voluntarie , and sprang from priuate deuotion , is now made necessarie , and enioyned by publike injunction ; and what then was vsed sacramentally and for a signe of Communion , is now ordayned for other vses , as circumgestation , adoration , and the like .

Thus hauing giuen a taste of some principall errors in Poperie , which sprang from that part of Church discipline , which consisted in the conseruation of the soules health ; it followes that something should bee said of that which belonged to the restoring of the same in such as had impaired it by their falls . This part consisted in two principall ingredients , Corrasiues , and Lenitiues . The Corrasiues were such medicines as were applyed to those that fell , for purging out of the old corruption , and keeping of others from the like infection , the which was performed , partly by confessions , and partly other satisfactions .

Confessions , were nothing else at the first , but publike recognitions , for publike scandalls ; which being found vsefull to Penitents , made Origen and Origen . homil. 2. in Psal. 37. others to perswade men to doe the like to their Ministers for priuate offences , to the end that making knowne their griefes , they might haue plaisters for their wounds . But these publike confessions through the abating of zeale and auoyding of shame , being turned into priuate , some began to confound the one priuate confession , which was imposed by Church discipline , with the other which was voluntarie , and so in time , of Consilium Ecclesiasticorum , an aduice of Church-men , it became Praeceptum Ecclesiae , the precept of the Church ; and this againe , which beforetime was onely a Confession of sinnes , quoad substantiam , for their substance , was by Concil. Lateran . sub . Innocent. 3. cap. 21. the Lateran Councell vnder Innocent the third , farther clog'd with an Inquisition of sinnes , etiam quoad circumstantias , euen together with all their particular circumstances .

Satisfactions which properly come vnder the Law of Church Discipline , were certaine outward remonstrances of sorrow and repentance , wherewith for the tryall of Penitents and example of others , the Primitiue Church did exercise those that fell , before they restored them to the same state of Communion wherein aforetimes they did stand . Diuers of the Fathers , that they might breed a willingnesse in men to vndergoe them , spake somewhat Hyperbolically in their commendations , saying , that offences were thereby redeemed , purged , and expiated , which being vnderstood ( as the Master of the Sentences expounds them ) not of purgations P. Lomb. sent. l. 4. d. 18. I. from the offence as it is an offence to God , or from the punishment due to sinne ( both which are opposed vnto Iustification ) but onely of the macula , or spot ( which the Schoolemen making to consist in an habituall prauity is opposed chiefly to Sanctification ) can little aduantage the Popish cause . For who doubts , but that Repentance and Sorrow , though they are not meritorious causes , yet are instrumentall , whereby grace takes her speedier effect in diminishing the euill affections and vaine desires Guil Duobus modis sumitur remissio peccatorum , Primo , pro non imputatione eorum , secundo pro abolitione macularum ipsorum . Dionys. Carthus . in 4. sent. dist , 16. q. 2. which dwel in vs ? But the ancient rites of Satisfaction degenerating with the Times , & the Schoolmen , beginning to confound Iustification with Sanctification , ( First , by adding the purgation of the macula , or spot vnto that which is truly termed Iustification , as a Species of it , & afterwards forgetting to distinguish them at all ) another kind of Satisfaction succeeded in the formers place , differing from it , First , in the matter , as building vpon Workes of Supererogation , viz. Pilgrimages , Whippings , Vowes with the like . Secondly , in the end , being not imposed to satisfie the Church in case of scandall , but to transact with God vpon termes of Iustice . Thirdly , in the time , not being now performed before absolution ( as formerly was vsed ) but after it . Lastly , in the obiect being not so much for sinne in it selfe , as for temporall punishment due vnto it , when the offence is remitted .

The Lenetiues which the Church applied to such as she perceiued to be truly contrite and sorrowfull for their sinnes committed , resided chiefly in absolutions which were exercised either in foro conscientiae , in the Court of the Conscience , whereby the penitent was certified of his reconciliation to God , or in foro Ecclesiae , in the Court of the Church , whereby they who had giuen publike offence by their fall , were reconciled vnto the Congregation .

For the first of these , as the Church neuer denied the benefit of it to those who rightly desire it , so the Popish necessity and other positions concerning it , are but doctrines of a new Edition . For most Lomb. 3. sent. dist. 18. Occam in 4. sent. q. 8. & 9. ad 1. arg. Scoti . Alex. de Hales , Sum. part. 4. q. 21. membr . 1. Thom. in 4. sent. dist. 18. Richardus , apud Dion . Carthus . in 4. sent. dist 18. q. 3. Bonauent. ib. of the ancient Schoolmen held the absolution to be but either declaratiue , as Peter Lombard , Occam , Alexander de Hales , or at most but dispositiue , whereby faith is ingenerated in the minds of the hearers , by the which they are made capeable of remission , as Thomas Aquinas , and Richardus , to whom Bonauenture may be added , who saith , that the power of the Keyes extends it selfe to the remission of the fault by way of deprecation , not by way of imparting it . The Councell of Trent sends a banne after them , which deny the Priests to haue that power of remittting sinnes which the Church vnderstands them to haue , but was so wise in the meane time , as to conceale what the Churches meaning should be , yet if we would know by the Iesuits , what it is at this present , they will you , that the Priests doe absolue from sinne , not by declaring or preaching , but by extingishing and dissoluing it ; as blowing doth the fire , or the wind doth the clouds , that is by a true and Physicall efficiency , so Bellarmine , Suarez , Bell. de poenit . lib. 3. c. 2. Suar. 3. d. 9. §. 2. Tollet . Com. Luc. 5. annot. 41 Concil. Elib . Can. 1. 36. 22. Nicen. Can. 11 , 12. Tollet , &c.

The second sort of Lenetiues , consisted in relaxations , or releasements from Ecclesiasticall Censures . For whereas , during the heat of persecutions , the seuerity of Church Discipline was such , that for some offences , ten yeeres , for some the whole life after was adiudged to the doing of penance ; the satisfaction notwithstanding , which some gaue the Church by outward signes of penitency , and requests Albaspin . 1. 1. cap. 20. of Martyrs in Prison for them , caused the Bishops to release them either of all or of part of those yeares wherein they stood bound to vndergoe their penance , and these were the Indulgences of those dayes . But the times growing more loose and licentious , and withall the esteeme held of Church Censures diminishing , the Cleargie was saine to remit much of their rigour ; and to change publike penances into priuate , or other good workes , and so to bring in that which wee call commutations . Now these also in the end beeing slighted , the Bishops who had let goe and quitted the true reines , tooke hold by the false , and taught , that whatsoeuer a man omits to performe of his commutations in this life , the same he shall pay full dearly in Purgatory , in the the World to come ; which brought an eager and fresh desire in men to procure with all cost and charges , Pardons for the neglect thereof ; and because some cases were reserued to the Popes owne power of dispensing ( euery man beeing desirous to haue a plenary or full pardon ) they began to neglect other Bishops , and established the Pope ( by that meanes ) in the sole right of granting Indulgences , which being at the first , but absolutions in the Consistory of the Church , and that for the liuing onely , became a thousand yeares and more after Christ , to be absolutions in the Chancery of Heauen , and that also for the dead .

By these few examples it may appeare , how from the misconstruction and wrested Interpretations of Primitiue Discipline , the bodie of Popery is descended , and withall the degrees whereby it sprang vp to this stature which now it hath , to the end that the Deuils policie being ript vp , our ignorance of the first Founders of Romish Cockle , may seeme as pardonable , as was this of the Seruants in my Text of the Sower of Tares : and withall that our Aduersaries may not think vs so stupid as to know nothing , though wee bee not so skilfull as they require , to know euery thing . The basterdly brood of a common Strumpet may haue his reputed father knowne , though not his naturall , and there may be Acts and Records to shew by whom it was legitimated , though not authentike Registers , by whom it was begotten ; and so can we shew , when , by whom , and in which of the Popes Markets or Councels these Tares were first allowed and sold for good Wheate , though we be not so cunning in the blacke Art , as to know the Deuill or his Disciples name that sowed them ; wee know them as the Seruants did in facto esse , being shot vp and bearing fruit , though we may bee ignorant for their fieri , by what euill Genius they were planted , or vnder what malignant Planet they took root ; for what shall wee say ? doth a thing desist to be what it is , because the time and originall of it is not knowne ? Old-age , is it not old-age , because the houre or day wherein it beginnes cannot be giuen ? Doth a Consumption cease to bee a Consumption , because the moment when one fals into it cannot be assigned ? Is not the shadow of the Diall towardes night remoued from the place it possessed at noone , because the mouing of it cannot bee discerned ? Are no Customes of force , because the Authours and Commencers of them be not written ? Or may any conclude against the Apostle , that he erred in saying the mystery of iniquity did already work , because he teacheth 2. Thess. 2. 7 , 8. in the same place , that the wicked man was not then reuealed ? But how should we hope to discouer fully the practices of Satan and the proceedings of Antichrist , which is de regno tenebrarum , of the Kingdome of darknes , when as our Sauiour tels vs , that the Kingdome of God , which is regnum lucis , the Kingdome of light , is as if a man should cast seed into the ground , and should sleepe , and rise night and day , yet should the Seed spring and grow vp , hee knoweth not how ? Marke 4. 27. That which Saint Aug. Epist. 29. ad Hieronymum . Austen therefore in his 29. Epistle hath touching the propagation of originall sinne , may teach vs what vse to make of the births and propagations of Heresies , that when a certaine man had fallen into a pit wherein was much water readie to choake him , another passing by that way , and wondring at the chance , said , how fellest thou in , the poore man being in more need of reliefe than discourse , answeres , cogita quomodo hinc me liberes , non quomodo huc ceciderim quaeras , it is but a superfluous question to aske how I fell in , thinke rather I beseech thee , by what meanes thou mayst helpe mee out . The Seruants in my Text , propounded the like question ( as you see ) when they demanded , From whence the Tares are ? But what answere did the Housholder shape them ? Did he name the Author , or describe him ( as the Iesuites require of vs ) by indiuiduall differences , saying , Such an one hath done it ? No , onely in generall , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 an Enemy , or as Beza renders it , inimicus quispiam , some Enemy hath done it ; as who would say ; it concernes you rather to vse all possible diligence you can to roote them vp , and to looke vpon that which is before , then with too thriftlesse expence of time , tolooke at that which is behind , and to studie vnde , From whence they are .

Nor doth it any whit impugne our industry imployed this way , that the Seruants asking the Husbandman , if they should gather them vp , he answered , Nay , least whilest you gather vp the Tares , you root Verse 29. vp the wheate with them ; for he saith not , ne cohibeatis , you may not restraine them , nor doth hee say , ne dispergatis , you may not disperse them ( for as Chrysostome vpon this place notes , The Conuenticles of Heretickes are to bee dissolued ) but ne colligatis , you may not gather them vp at once ; ne colligetis , you may not binde them in bundles . There are in this Parable two sorts of Taskers mentioned ; Operarij ad messem , Labourers to prepare the Haruest , and Operarij messis , Labourers of the Haruest . The former are wee , who in this Parable are called Seruants ; the later are the Angels , which are here termed reapers . Verse 27. Verse , 30. & 39. To vs , the Seruants , he saith now , Plantate , rigate , amputate , Plant , water , prune , for preseruation . At the Haruest , he will say , non nobis ( as Saint Austen notes ) sed messoribus , not vnto vs , but to the reapers , colligite ad iudicium , gather together vnto iudgement , colligate in fasciculis ad supplicium , bind in bundles vnto punishment , but congregate in horreum ad praemium , gather the wheat into my barne , for the reward ; which God of his infinite mercy grant vnto vs , through Iesus Christ our Lord , to whom with the Father and holy Spirit , one Essence and three Persons , be rendred all prayse , honour and glory , might , maiesty and dominion , now and for euermore .

Amen . FINIS .

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