DUTIFUL AND RESPECTIVE CONSIDERATIONS UPON FOUR SEVERAL HEADS OF PROOF AND TRIAL IN MATTERS OF RELIGION. PROPOSED By the High and Mighty Prince, JAMES King of Great Britain, France, and Ireland etc. in his late Book of Premonition to all Christian Princes, for clearing his Royal Person from the imputation of Heresy. By a late Minister and Preacher in England.  August. lib. contrae judaeos, Pagan. & Arian. cap. 20. You must know (dear brethren) that true faith, sincere peace, & perpetual salvation is only by the Catholic faith; for it is not in a corner, but every where all. If any man depart from it, and deliver himself up to the errors of Heretics, he shall be judged and condemned as a fugitive bondman. 
Permissu Superiorum, M. DC. IX.   

THE FOUR HEADS OF JUST TRIAL mentioned by his Majesty of England, as touching his own Person.  
1. THE reverencing and believing of the Canonical Scriptures, as they ought to be, and so also the not Canonical.  
2. THE admitting of the first three Creeds, of the Apostles, of the Nicen Council, & of S. Athanasius.  
3. THE acknowledging, & accepting the first four general Counsels of Christendom: to wit, of Nice, of Constantinople, of Ephesus, & of Chalcedon.  
4. THE crediting of the Fathers of the first five hundred years after Christ, either jointly, or severally in points of modern controversies.  
Every head is handled by divers Considerations, as by the sequent Catalogue of Chapters will appear.   

THE GENERAL CONTENTS OF THIS BOOK.  

THE Epistle to his Majesty, declaring the motives which the Author had to write this Treatise.  
THE FIRST CHAPTER. Containing an entrance into this Treatise, or Trial, how much it importeth to be a Catholic, and no Heretic. And with how great reason his Majesty endeavoureth to clear himself, and his Royal Person from the imputation of heresy. 

FIVE CONSIDERATIONS.  
1 About the words Catholic, and Heretic, and that they can never agree in one.  
2 Of the dreadful misery of being an Heretic.  
3 How a man may certainly, and without error discern what is Catholic, and what is Heretical.  
4 How out of the premises every man may judge in what state he standeth, for being Heretic or Catholic.  
5 The Conclusion of all this whole Chapter to his Majesty.    
THE SECOND CHAPTER, THat treateth the first head touched by his Majesty, for trial of a Christian Catholic, which is, the believing of holy Scriptures. 

FOUR CONSIDERATIONS:  
1 The believing of Scripture not sufficient to make a man a Catholic.  
2 That Scriptures were not written for many years after the Church began.  
3 How to know what is truly Scripture.  
4 How the true sense of Scripture may be tried.    
THE THIRD CHAPTER. COncerning the second point, or general head professed by his Majesty concerning his believing of the three Creeds received by the Church. 

THREE CONSIDERATIONS:  
1 How the first three Creeds, and why they were ordained: and how greatly they are to be reverenced.  
2 That the Ministers of England believe not wholly, & entirely the faith of the three Creeds.  
3 In what particular articles of the Creeds English Protestant's do not agree with us.    
THE FOURTH CHAPTER, COncerning the approbation & allowance of the first sour general Counsels: which is the third general head of trial offered, & proposed by his Excellent Majesty of England. 

THREE CONSIDERATIONS.  
1 Why, and how these four first Counsels were gathered: and how thereby it is convinced, that the Church cannot err.  
2 Why the Protestants do not, nor can remedy their divisions by any General, or national Council.  
3 Particular points of differences between these first four General Counsels, and the Protestants of our time, for doctrine & manners.    
THE FIFTH CHAPTER: COncerning the admittance, & acceptance of the ancient Fathers of the first five hundred years after Christ: which is the fourth & last head of trial offered, & alleged by his Majesty of England. 

THREE CONSIDERATIONS.  
1 The different esteem, that Catholics, & Protestant's do make of ancient Fathers, when they agree in one.  
2 How Catholics, & Protestants do esteem of the testimonies of particular Fathers.  
3 That the Fathers of every age, for the first five hundred years did make for Catholics, & against Protestants, in matters now in controversy.    
THE sixth CHAPTER. Containing a brief contemplation of what hitherto hath been said: with a Conclusion of the whole to his most Excellent Majesty.    

TO THE HIGH, AND PVISSANT PRINCE MY DREAD LORD, AND SOVEREIGN JAMES BY THE GRACE OF GOD, of Great Britain, France, & Ireland KING etc.  
AFTER I had bend myself unto a serious Survey and diligent perusal of your majesties new Book, bearing the inscription of a Preface, or Premonition to all Christian Princes, divers were the apprehensions, and impressions it made in the different faculties of my soul. Revolving therefore, and reflecting upon the premises by a second review, I resolved, and in fine concluded, being now as it were wonderfully affected, partly with solace, partly with solicitude.  
2. My solace was to consider, yea sensibly as it were, before the eyes of my soul, in the impartial glass of my recollectedst understanding, and most retired judgement, to behold so many rare Princely talents of nature, literature, and other highly esteemed parts in your Majesty: which as they are seldom found in such potent Princes so residing habitually in your Royal breast, as in their proper and peculiar subject, they cannot but minister just matter of marvelous joy, content, and comfort unto all your liege people, your loyal, and loving subjects; especially since they are accompanied, and attended, yea adorned, nay beautified with the irradiant lustre of that burning fire of zeal, I mean, an extraordinary fervour in matters of your Religion. Now if these so rare parts of nature, literature, and zeal (wherewith your Noble Person is habitually invested) shall be directed by the singer of God his holy spirit, & the high hand of heaven, unto the sole-sacred, and soul-saving knowledge of Catholic Religion (which I verily hope in time to see, and shall incessantly pray for) they will exceedingly advance his glory, and gain unto your Majesty an immarcessible, & neverfading Crown of eternity.  
3. My spirit also rejoiced within me, my heart exulted for joy, & my perplexed thoughts retired & reposed themselves in hope, when I took but a just view of that commendable careful diligence, that pious and religious industry used by your Majesty in vindieating your noble Person from the least imputation of herefy, and in removing the very suspicion of such a contagious and soul quessing leprosy, since that this loud-crying sin, loud-crying in the ears of heaven, is the greatest crime that can be committed against God, or his Church, separating betwixt God and man, grace and the soul, dissolving the mysterial 
De prescript. c. 16. De unitate Ecclesiae contra Petil. Donatist. c. 2.  union, and sacramental communion, betwixt the head & the members, Christ & his spouse, rejecting God for Father, denying the Church for mother, taking away the very name of a Christian, as ancient Tertullian speaketh, depriving our expectation of all hope and salvation, as S. Augustine that great pillar of the latin Church noteth: a sin, the soul guilt 
De unitate Ecclesiae.  whereof, nec sanguine abluitur, nec passione purgatur, to close up the period with that renowned Martyr S. Cyprian his words.  
4. The last, but not the least, nay the greatest cause of my comfort was, when I really apprehended the candour, serenity, humility, and sincerity of your Noble heart, in submitting yourself, by remitting the trial, and decision of the foresaid imputation, and suspicion of heresy unto the sacred Canon of holy Writ, common Creeds, the first four general Counsels, and the blessed Fathers of the first four or five hundred years: to all which upon an assured (I may rather say a supposed) innocency & integrity of your cause, you appealed for the final umpiring, and determining of any point in controversy betwixt the Catholics and your Majesty. Which impartial and substantial grounds, as they were very prudently, religiously, and with great maturity of judgement proposed by your Majesty, according to the greatness, and soundness of your judicious Apprehension: so if they shall stand inviolable, and irrevocable, like to the law of the Medes, & Persians, which could not be altered, backed by the word & authority of so potent a Prince as your Majesty is, which may not be revoked, for the word is gone forth from the King; you shall not only avert, and avoid all sinister imputation, and suspicion whatsoever from your Royal Person: but withal, you 
Dan. 6. 17.  shall give a sufficient testimony by public declaration of your majesties gracious disposition for matter of religion. And that if ought have been exorbitant, extravagant or irregular in matter of your belief, it is rather to be ascribed to your violent education, than anyway to be imputed to your own voluntary obduration. These things were of wonderful comfort, & exceeding solace unto me.  
5. But in the midst of this sweet repose. whilst my wearied, and perplexed thoughts seemed to refresh themselves with some kind of promised hope upon the foresaid premises: behold divers other points of great anxiety, & solicitude interposed themselves, nay suddenly interrupted my former solace; I mean not generally such points of your majesties Book, as may concern other Christian Princes, people, and States, how these things would be taken amongst them (for in this behalf I might not presume to prejudice your majesties Grave Wisdom, and I could not but imagine, but that your Majesty out of the depth of your own Provident judgement had duly, and prudently preponderated all such probable ensuing sequels, and taken far better counsel than mine could be:) but such as particularly respected, and by necessary deduction of a certain inevitable consequence, reflected properly upon myself. For whereas I had with the greatest deliberation that I could possibly imagine, grounded upon my own peculiar experience of many years travail in the sacred volumes of Orthodox Antiquity, made before a firm irrevokable resolution to abandon the Protestant Religion upon invincible arguments of great solidity, and notorious discovery of execrable blasphemy, palpable and detestable heresy, against God, his Christ, his Church, his Saints: building my foundation upon the main rock of Ancient Primitive Church, Canonical Scripture, truly sensed by them, Creeds and Counsels, digested, collected, established by them; I now descried that your Majesty intended to ground the clean contrary Plea upon the same heads for vindication of the protestant Religion from the guilty crime of heresy: the very intimation whereof enforced me (I confess before the allseeing judge, and unto your Sovereign Majesty my supreme terrene Lord next under him) to look about me, and to enter into a second, and more serious consideration, and meditation of the foresaid heads again, lest I might happily in a matter of the greatest moment and weightiest consequence in this world, have run awry, to the everlasting wrack, and ruin of my soul.  
6. Now for aught that may concern your majesties Royal Person, touching the imputation of heresy, let that loud-crying sin of open Rebellion against the sovereignty of heaven rather light upon the enemies of God, his Christ, his Church, and the enemies of my Sovereign, then upon my Lord the King, whom the God of Angels make as an Angel of God to discern betwixt heretical novelty, and Catholic antiquity. In the mean time I find no difficulty, nay I do with all alacrity and sincerity of soul admit the difference between an Heretic, and him that giveth credit unto Heretics; which S. Augustine admitted in the behalf of his friend Honoratus, seduced by the Donatists, as your Majesty is supposed to be misled by Protestants. It is in that excellent Tract of his de utilitate credendi, written to his said friend. Si mihi, Honorate, unum atque idem videretur esse Haereticus & credens Haereticis homo, tam lingua, quam stylo in hac causa conquiescendum esse arbitrarer etc. cum haec ergo ita sunt, non putavi apud te silendum esse etc. If I were persuaded, O Honoratus, that an Heretic, and the man who doth believe Heretics were all one, and that there were no difference, I should suppose that I might spare both tongue and pen in this point. But now since there is no small difference betwixt the two (forasmuch as he is an heretic in my judgement, who for some temporal commodity, and especially for renown, and sovereignty, either bringeth forth false, and new opinions of himself, or else adhereth unto them that are brought forth by others: but he that giveth credulity to these kind of men is such a one as is deluded with a certain imagination of verity, and piety:) wherefore these things being so, I have thought good not to be silent, or to hold my peace with you, what my judgement is concerning the finding out, and retaining of truth.  
7. We then, that be your majesties Catholic Subjects, dutiful in mind, though different in judgement, do out of the abundance of our most loyal affection, and to mitigate matters what may be, until Almighty God of his infinite goodness shall vouchsafe to put further remedy in your understanding heart by a more clear revealing of his truth, most cheerfully, and charitably fasten upon that pious, religious & true distinction of S. Augustine, not ascribing that hateful name of Heretic unto your Majesty, howsoever you seem for the present to adhere and patronize such opinions of Protestant Religion, as we upon contrary grounds of Catholic divinity do hold to be heresies: but rather we esteem your Majesty for a Prince, that from your nativity, and tender infancy (after the unfortunate loss of your thrice Noble Catholic Mother) have been misguided in matters of Religion by such as had your Noble Person in their government, whom you have believed, and consequently have been deceived, imaginatione quadam veritatis, & pietatis illusus, to end the sentence with S. Augustine his words.  
8. And here in all dutiful submission as a true English-harted man and loyal subject to his Sovereign, I most humbly prostrate myself at your majesties Princely feet, beseeching you, even out of that Royal disposition & Princely benignity of good nature, wherewith Almighty God hath been pleased plentifully to enrich you: First that you will vouchsafe to hear these points or heads severally, and sound debated and discussed by the equal match & trial of learned men on both sides, either your majesties natural subjects or strangers, as shall best likeyou, and by no man's persuasion or dissuasion to go back from so Honourable an offer already made unto the whole Christian world: and secondly not to condemn me of any audacious, or headlong presumption in this my interprize, tending only to God's glory, and your own soul-saving Honour: Nor yet lastly, in the mean space, to take in evil part, or sinister sense this my charitable, and wellmeaning attempt, of laying some moderate, and modest Considerations before your judicious, & grave Wisdom. And the rather I presume to beg this at your majesties hands, since I have resolved to limit my discourse within the lists, and bounds of those four principal heads, mentioned by your Majesty, and worthy of eternal memory.  
9 And if unjust causes now and then, upon due convincing circumstances, admit a just defence, then pardon me (dread Sovereign) and give me leave to bring my most just defence unto so just a cause. I want not reasons of the greatest weight to induce me. For first my own interest of soul goeth therein highly impawned, and engaged in this very point, as having (amongst other my motives) made my own resolution for matter of Religion, upon the consideration, and foundation of these most Catholic grounds, to wit, of Scriptures, Creeds, Counsels, and ancient Fathers) and therefore it importeth me not a little (touching me so nearly) to look them over again, since the everliving weal, or never-dying woe of my soul dependeth necessarily thereupon. And secondarily, my loyal duty unto your Majesty, and charity to my native Countrymen pleadeth for my defence: and this is such, that it enforceth me to encounter all kind of difficulties in the undergoing of this business. For since upon my second review of the former four grounds, I found that no other foundation could be laid, no other rule of faith devised by any, no Angel from heaven teaching the contrary, to be believed. For, quod unum est, verum est; & verum, quod nonvariat, according to that most sure and ancient prescription, I thought myself in all conscience and duty, both before God and man, obliged to impart the same with your Majesty, being my natural born Prince, King, Father, Lord, and Sovereign, and I your dutiful & devoted Subject.  
10. Finally, if that renowned Moralist Plutarch compiled a special Treatise to instruct a man how he should reap benefit unto himself, even by the admonitions, & endeavours of his professed enemies: If that perfect pattern of patience job (for so the Scripture decyphereth him unto us) pleading his innocency out of the integrity of his conscience, and appealing unto the Tribunal of heaven for an impartial doom, insinuateth unto us by way of demand, that he listened unto the counsel of his servant or handmaid, contending with him: his words as they lie in the English are expostulatory, If I have refused the counsel of my servant or handmaid contending with me? And the answer implied, is negative, that he had not, as evidently appeareth by his summoning himself to the bar of divine justice: How much rather should we accept the same from our friends, and how much more so great a Monarch as your Majesty is, may be pleased to take in good part the dutiful counsel of such of your loyal Subjects, who from their innermost souls wish all possible good, even external, internal, & eternal prosperity unto your Majesty, notwithstanding any malicious clamours, suggestions, detractions, and calumniations of Adversaries to the contrary; or any difference of judgement on parts in matters of religion. Wishing and praying with pure hands, and innocent hearts, lifted up unto Almighty God, that this may be one, and the self same also in time; that as there is but one God, one faith, one baptism, and one Lord JESUS CHRIST, which is above all, and in all, and over all: so there may be but one union, and communion in Catholic Christian Religion: that is, one Catholic Mother Church for every sinful wandering, and distressed soul to fly unto for her spiritual repose, that after our seafaring peregrination we may all arrive safely in the haven of Heaven.  
11. To conclude, of this number of subjects do I joyfully profess myself to be, most sincerely promising and protesting unto your Majesty by the faith of a Catholic Christian, the only interest whereby I hope to lay claim to heaven, that I am in verity and indeed, without all fraud or collusion, even such a one, as sincerely I have set down myself here to be: that is, neither Priest nor jesuit, nor yet of any other Religious Order, but only of the Order, and Society of the English Ministry, whereof I was made by a Bishop of your majesties Realm, and licensed to preach by public authority for divers years together: wherein as I travailed painfully, so I should have continued constantly, had I not evidently discovered, even in Calvin the first author of that schism, and in all his followers, novelty, herefy, blasphemy, instead of antiquity, verity, piety. And albeit my judgement in Religion, now must needs be changed from theirs, unless to the eternal perdition of my soul, I should with a guilty conscience fight against heaven, in fight against the known Catholic truth (as I fear me too many of the learneder sort of Protestants in England do:) yet remain I still, and ever shall, by God his saving grace, with all dutiful observance towards your Majesty: out of which duty of a subject, towards his sovereign I shall incessantly power forth my prayers and tears before the throne of heaven, & implore the God of Truth to lead your Majesty into all truth: that you may here according to that high place, wherein God hath set you, help to rear up the ruins of the Church militant, that you may become a glorious member of the triumphant.  
12. And now having been longer, and more prolix in this my Epistle dedicatory, then at the beginning I had purposed, I shall most humbly supplicate your said Excellent Majesty to licence me for a time to depart from your Royal Presence, and to turn my speech to the Christian Reader, in treating of the heads that are to be handled. For so much as it seemeth not convenient for me to continue my speech for so long time unto your majesties own Person: but rather with due reverence, declining the same, to lay forth before the discreet Reader, these things which seem to me to be of most consideration and ponderation, in the points proposed by your Majesty: whereby many may be informed, though one be named. And with this I beseech the Highest ever with his eternal Protection to preserve your Majesty, to his greatest glory, and the true comfort of your loyal Subjects. So be it.  
Amen.   

THE FIRST CHAPTER CONTAINING AN ENTRANCE INTO THIS TREATISE, OR TRIAL, How much it importeth to be a Catholic, and no Heretic. AND With how great reason his Majesty endeavoureth to clear himself, and his Royal Person from the imputation of Heresy.  
IF this short cut of our transitory pilgrimage here in this vale of misery, be but a moment whereupon eternity of salvation or damnation doth necessarily 
Leo seri●. 1. de resurrectione.  depend, according to that of S. Leo the first: Ex qualitate temporalium actionum differentiae retributionum pendeant aeternarum: from the quality of temporal actions the diversity of eternal retributions do depend: If Gods secret judgement towards his, Non in compede, aut in pileo vertitur, sed in aeternitate, aut poenae, aut salutis, as ancient Tertullian avoucheth, that is, if it be not a matter of bondage, or 
Lib. de paientia c. 4.  liberty, manu-mission, or captivity that cometh in question to be discussed before the heavenly tribunal, but endless pain or interminable glory. If this never-dying life, or everliving death be either awarded or inflicted, achieved or incurred, according to man's free choice of faith, or infidelity, Catholic Religion, or Heresy, made here in the Church, or out of the Church (as every man is a member of the Church militant, or malignant) then singular is the importance, and absolute necessary the decison and knowledge of this one main question purposely moved to discern, who is the Catholic, & who is the Heretic, since the premised eternity of weal or woe, bliss or bale, is promised to the one and threatened to the other.  
2. The very consideration of these two weighty precedent circumstances of eternal glory, or endless pain wrought such an impression in the heart of his royal Majesty of England, yea such care, and such fear, and such zeal of clearing himself, to speak in the phrase of the Apostle, that in my judgement, he thought, that the weighty counsel of Tertullian (worthy of eternal memory 
2. Cor. 7. 11  of every one that hath a soul to save) ought to be embraced, and followed of him, to wit: Cui severitati declinandae 
Lib. de patientia.  vel liberalitati invitandae, tanta obsequij diligentia opus est, quanta sunt ipsa, quae aut severitas comminatur, aut liberalitas pollicetur. It is in his place before cited, inferred upon those premises which went before, that is, for avoiding of which severity, and inviting of which liberality, our obedience must use such diligence, as the things themselves are of moment, which either the severity doth treaten, or the liberality doth promise.  
3. Hence proceedeth that worthy industry used by his Majesty in clearing himself from that foul crime of heresy. And hence came that voluntary confession concerning his majesties religion, enforcing him to break forth into that earnest and serious protestation: viz. I will never be ashamed to render an account of my profession, and of that hope 
1. Petr. 3. 15  that is in me, as the Apostle prescribeth: I am such a Catholic Christian, as believeth the three Creeds etc. And then do ensue the 
His majesties protestation.  four heads before laid down: a sentence containing in it a confession worthy to be stamped in characters of gold, and to be written with a pen of iron, and with the point of a Diamond, that it may be everlastingly remembered, and never buried in ashes of oblivion: and if words 
job. 19 23, 24.  can be witnesses of the mind, the heart must needs be well meaning and sincere, whence such words proceed. For I will never imagine that of his Majesty which is to common now adays, unum in ore promptum, aliud in pectore clausum, 
Sallust.  where words pass as coined to serve the present time, and as they shall make for the most advantage of the speaker. Oh what great pity were it, that his Majesty should be misled in matters of that importance, as immediately concern his eternal salvation, and the soul's welfare of all his subjects! especially since he is, in regard of religion, which under his authority is there maintained, to render an account to God, not only for himself in particular, but for all his subjects in general. Such is the burden of all them, who by their place, and dignity have highest authority over others.  
4. Now albeit his Ma.tie doth upon some occasion or other, defer the handling of the Scriptures, and the credit due unto them, unto the fourth and last place: yet to me it seemeth most convenient to treat thereof in the first of this my discourse, according to the dignity and pre-eminency of the subject itself. But yet before I enter into the lists of this argument, I have esteemed it expedient for sundry causes to premise this other Chapter concerning the name and attributes, nature and circumstances, properties and differences, prerogatives and damages, of being a Catholic or Heretic: as also to lay down some way, how to try the same; to which purpose I have thought good to address certain several Considerations which do ensue in every Chapter.  

The first Consideration.  
CONCERNING the words Catholic and Heretic these being great words, they do admit a twofold 
About the words Catholic and Heretic, and that they can never agree.  signification: the first is general, and natural; the second more special, and Ecclesiastical.  
6. Touching the general & natural acception of the words, they import as much as universal, or whole, or choice, or chooser: and howsoever upon the first view, and superficial insight they appear not to be so greatly opposite and contrary the one to the other, but that in divers respects they may agree, and stand together, (for that both the thing which is whole, or universal may be chosen, and that which is chosen by election, may in some sense be whole, or universal:) yet in the special, and Ecclesiastical appropriation of these words invented by the holy Ghost, and retained and brought into Ecclesiastical use and Canon by the Christian Church, there is such an extreme opposition, and irreconcilable hostility, in respect of their contrary natures and effects, as that nothing amongst Christian men can be more opposite, and contradictory, no not light & darkness, heaven and hell, 
Gen. 21. 9 14.  virtue and vice, salvation and damnation, God and Beliall. For as Isaac and Ishmael, the son of the bondwoman, 
The implacable hostility between heresy & Catholic religion.  and the heir of promise could not dwell together in one house: as jacob and Esau could not agree together in one womb, but contended together, whereupon Rebecca complained and expostulated with God: If the matter be even so, why am I conceived? In one word (to shut up all in a word) as the flesh and the spirit continually 
Gen. 26. 22  jar, and are at difference in one and the same man: Even so the Catholic and the Heretic as another Isaac and Ishmael, as another Esau and jacob, as the flesh and the spirit, they can never dwell together in God's house, they can never agree together in one womb, the womb of the Church: one of them must be cast out of the door of the Church, the one of them must of necessity serve the other: so impossible it is that two so contrary the one to the other, should stand together, such is the implacable hostility and extreme opposition betwixt them.  
7. When Abraham the Father of the faithful (for so the Scriptures style him) perceived that a breach might happily fall out betwixt him, and his nephew Lot, upon a dissension already begun betwixt their herdsmen, he calleth unto him, consulteth the case, treateth, and entreateth with him, and to persuade him to unity, useth 
Gen. 13. 9 ●  this motive, of all the most persuasive: Let there be no dissension betwixt me, and thee, betwixt my herdsmen and thy herdsmen, for we are brethren etc. But it fareth not thus betwixt the Catholic and the Heretic, no union can be made, no communion had, no condition of peace to be treated and offered betwixt them. And if you will have the reason of this, they are no brethren, nay which is more, they cannot be brethren, for the Catholic in his spiritual birth hath God for his father, and the Church for his mother, whereas the Heretic hath an Hittite to his father, and an Amonite to his mother: that is Satan is his father, and Schism is his mother: he is a stranger to the covenant, and a mere alien to the household 
4. Regum 9 18. 19 22.  of faith. And therefore as Ichu first answered jehoram his messengers, demanding of peace, Quid vobis est paci? what have you to do with peace? get you behind me, follow me etc. And secondly unto jehoram himself, when he came in person to meet him, and demanded, Is it peace, jehu? what peace? whilst the fornications of thy mother jezabel, and her witchcrafts are yet in such abundance? so what peace can the Catholic make with the Heretic, whilst his heresy worse than the sin of witchcraft, 
Dogmata nova Dij alieni.  and his spiritual fornications in worshipping of false gods, that is, entertaining false opinions in religion and dissonant from Catholic faith, continue: a terrible 
Deut. 13.  caveat to all temporizers, that will make a linsey-woolsey 
Vincentius Lyrinensis contra baeres. c. 15.  of all Religion, reconciling Catholic Religion with Protestants heresy, which is as possible as to unite things most contrary, and deadly jarring. To these I can give no other counsel, than such as Elias gave to the worshippers of Baal, when his fiery zeal would admit no division betwixt Idolatrous superstition, and Gods most pure and undefiled Religion. How long will you halt betwixt 
●. Reg. 18.  two opinions? if Baal be God, follow him, but if God be God, follow him etc. The application is, if heretical innovation be God his true worship, follow it, but if Catholic tradition be the only true and soul-saving religion, then under eternal pain & hazard of your souls, resolve, halt no longer betwixt the two, God will either have all or none, he careth not for a heart, and a heart, a divided heart, and the Church will receive none within her bosom, nor help to save any with her Sacraments, but such as are her trueborn children, constantly professing her piety, abandoning all kind of schism & heresy, and securely resting only and truly within her bosom.  
8. And although I do not affirm that all Catholics shall be saved, for that evil life, and matter of fact, may condemn as well as bad belief, and matter of faith: yet am I most certain, and I dare pronounce it, that all heretics so living, and so dying, shall be damned, agreeing with that so often times reiterated by S. Cyprian: Numquam perveniet ad praemia Christi, qui relinquit Ecclesiam Christi: 
De unitate Eccles. cap. 5.  alienus est, profanus est, hostis est. He shall never aspire to heavenly glory, that forsaketh the Church's verity, and falleth away from Christ by Apostasy: he is a foreigner, he is profane, he is an enemy. And as all perished without the Ark, and were certainly corporally drowned: so assuredly all without the Ark of the Church, shall eternally be damned, since the Scriptures teach us, that this Ark was a lively type of the Church. And as an Heretic and a Catholic can never be joined together in heaven: so can never the Catholic and Heretic, Catholic Religion and heresy, in any one point be conjoined upon earth: this is the uniform, and unanime (to use his majesties word) consent of all orthodox, pious, and religious Divines.  
9 The reason of all the foresaid opposition betwixt a right-beleeving Catholic, and a misbelieving Heretic, is this: the Catholic knoweth, nay believeth it as the groundwork of his faith, that Christ our Saviour, having left the world in respect of his visible presence continueth invisible by the immediate assistance of his holy spirit with his Church, which is Domus Dei, & Porta Caeli, the house of God, and the Gate of Heaven, as jacob 
Gen. 28. 17  spoke of the place of his vision: Columna, & firmamentum veritatis, the pillar, and foundation of truth. Unto this 
1. Tim. 3. 15  Church our Saviour revealeth all his secrets, that concern her salvation, maketh her of his privy Counsel, governeth her visibly, first by his own person, secondly by his Apostles, directeth her invisibly by his immediate spirit the holy Ghost, and so continueth her under visible government, and invisible direction unto the world's general consummation, leading her into all truth: such was his promise made unto her, and here is the performance. And the reason that the Church is thus near and dear unto Christ, is this, Corpus est, she is his body, according to that of S. Augustine: Totum quod annunciatur de Christo, caput & corpus est: Caput est filius Dei vivi unigenitus, Corpus Ecclesia 
Matt. 28. 20.  etc. All that can be said, and averred of Christ is his head, and his body. The head is the only begotten Son of God, the body is his Church, bone of his bone, 
De unitate Ecclesiae.  and flesh of his flesh: for Christ hath two bodies, the one natum ex virgine, and therefore natural, the other redemptum sanguine, and therefore mystical, and the later was more dear unto him then the former, for he wholly bestowed his natural body to redeem his mystical body.  
10. The Catholic then knowing this correspondency betwixt Christ and his Church, believeth all wholly, and without either choice or addition of his own, which 
The Catholic cannot be a chooser but admitteth that which is delivered.  the said Church universally spread over the world, doth propose unto him, as matter of faith to be believed, containing himself within that most sure and infallible prescription of Tertullian: Nobis verò nihil ex nostro arbitrio licet inducere, sed nec eligere quod aliquis de arbitrio suo induxerit. It is not lawful for us to innovate at our pleasure, nor yet may I make choice of that which another man upon private fancy hath added. But as for the Heretic, non sic ille, non sic, it goeth not so with him: for being an Heretic, that 
Psal. 1. 5.  is a chooser, he according to his name and nature (because he will not have his name for nought) maketh choice of what he listeth to believe, useth his own election, sive ad 
Tertull. de prescript.  instituendas sive ad suscipiendas haereses, whether it be to be an author of Heresy, or a follower, as Tertullian speaketh in the place before cited: and all this he doth according to his own judgement and fancy, ascribing little, or rather nothing at all to the authority of the Church in any thing that misliketh his own judgement: so that in conclusion these two men are most opposite the one to the other.  
11. The first clear knowledge that ever the Church had of this peculiar and Ecclesiastical appropriation of these two words Catholic & Heretic was from the holy Ghost 
The 1. Ecclesiastical use of the word Heretic.  inspirer of all truth, as hath been formerly noted: and to begin first with the last, the very first intimation given of that odious and pestiferous appellation of Heresy or Heretic, was by the Apostles themselves, as namely S. Paul to the Corinth. There must be heresies, that those who be approved may be manifested amongst you, which manifestation, Tertull. saith is 
Cor. 11. 1. 9  meant aswell of those, tam qui in persecutionibus steterint, quam quiad haereses exorbitaverint, who have remained constant in persecutions, as they who have not declined out of the right path to follow heresies. So he. Secondly the same Apostle in his 
De prescript. adverse. haer. cap. 4.  Epistle to Titus writeth thus: Avoid an Heretical man after one or two reprehensions, knowing that such a one is subverted, and sinneth, as damned by his own proper judgement. Id non tam infirmitate, ac ignorantia, quam spontanea malitia, & de obstinata industria peccat. For so I 
Tit. 3. 10. 11.  may well expound it, that is, he sinneth not so much of infirmity and ignorance, as he doth of voluntary malice, and obstinate industry, or else, eligit sibi in quo damnatur, as Tertullian giveth the sense, his own election maketh good his own damnation. And as S. Paul inveighed thus against Heresy, 
jibd. c. 6.  & Heretics, so did S. Peter, as you shall read 2. Pet. 2. branding them for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, damnable heresies, and the teachers of them, for such as brought upon themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, swift damnation: or as it is rendered in another place immediately following, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Ibidem.  and their damnation sleepeth not. Can any thing be spoken more terrible to forewarn us of heresy and heretics than this? Excellent therefore is the counsel 
Ibid. v. 31  of Tertullian, wishing us to avoid an heretic, post unam correptionem non post disputationem, adeo interdixit disputationem, 
De prescript. c. 16.  correptionem designans, causam haeretici conveniendi, & hoc unam, scilicet, quia non est christianus: ne more Christiani semel & iterum, & sub duobus aut tribus testibus castigandus videretur: cum ob hoc sit castigandus, propter quod, non sit cum illo disputandum. After one reprehension, and not after a disputation, for that the Apostle did therefore forbid disputation, because the speaking with an Heretic should be for his reprehension, and this only once, because he is no Christian: lest after the manner of a Christian, he should seem to be chastised once and again and that by two or three witnesses: when for this cause he is to be chastised, because there is no disputation to be had with such a one.  
12. And although the word Heresy be used two or three times in the Acts of the Apostles, where the sects of the 
Act. 5. 17. 15. 5. 24. 14.  Scribes and pharisees be called Heresies, and though S. Paul himself (speaking out of the opinion of the jews) most willingly undergorth the imputation where Christian Religion was branded with the terms of Sect or Heresy: yet was not the word taken in such a heinous signification here in these places, as in the other places of the Apostles before mentioned, for that of no kind of sin, or sinner, did they ever pronounce so grievous a sentence, as namely that he was to be fled from, as subverted and damned by his own judgement; that they brought in damnable Heresies, that they brought upon themselves swift damnation; and that their damnation slept not, which they feared not to pronounce, nay they boldly pronounced of an heretical man, they bring upon themselves swift damnation. Here is nothing but damnation, and all to give us a terrible admonition to beware them and avoid them. And thus much I thought good to say of this dreadful name, for stirring up my former brethren of the Ministry to beware thereof, but much more to decline the cause and occasion of the same.  
13. As for the word Catholic, it came from heaven, and was first revealed from the holy Ghost by the mouth of 
Concerning the word Catholic how eminent it is.  all the Apostles in their common Creed. For being assembled together to compose a perfect platform of true and saving-beliefe, and to keep out Heresy, whilst they dispersed themselves abroad to sow the sacred seed of evangelical verity, they being at this time, and for this purpose assembled, and their tongues being the pens of a ready writer, when they came unto that article which concerned the Church, they by the instinct of the never-erring spirit laid down the form thus: Credo in Spiritum Sanctum, Sanctan Ecclesiam Catholicam: I believe in the holy Ghost the holy Catholic Church, where they did not think it sufficient to say they believed the holy Christian Church, but they thought the word Catholic to be more eminent, significant, and effectual for the purpose. Neither could this be done without the singular care, providence & wisdom of that all-seing spirit that undoubtedly inspired them 
De prescript. cap. 4. 5. 6. etc.  & guided them. For as Tertull. observeth that S. Paul foreseing that heresies would afterwards spring up in the Church, as the weeds usually do amongst the purest and rankest corn, foretold and forewarned them to come, yea pointeth out, as it were with the finger to some heresies particularly: even so the Apostles foreseeing that all heresies were to shroud themselves under the names of Christian Churches, Assemblies, and Congregations, they thought it most convenient for preservation of unity and verity, to set this remarkable stamp of Catholic upon the Church for the more manifest convincing and detecting of all heresy: which badge or cognisance being once set upon the sleeve of the Church, impossible it was that any Heretic that ever was, is, or hereafter shall be, can ever fasten upon this title. And since it is more than apparent that the genuine description of Catholic requireth more particulars and more easy to be discovered, then doth the name of Christian in general: most pertinent, if not necessary, is the imposition of this name upon Christ's Church for the better excluding and keeping forth of all heretical and particular Sectaries whatsoever.  
14. From these two fountains then of sacred Scripture and common Creed, originally flowed the knowledge and use of these two words of Catholic and Heretic, both of them came from heaven, both were particularly inspired by the holy Ghost, & breathed into the Church, for her better preservation, as hath been formerly noted: the very consideration whereof, aught effectually to move us to make great esteem of their knowledge, to entertain them as we ought, and that is, highly to reverence, and sincerely to affect the one, since out of the confines of this, there can be no salvation, as also to detest and fly from the other, as from a serpent: yea as from Satan that first seducing serpent, since this bringeth with it assured damnation.  
15. For these and the same causes, the Ancient Fathers of the Primitive Church (so much commended by his 
The Father's judgements about the words Heretic & Catholic  Majesty as that he referreth himself in matter of Religion to their decision) as soon as ever these words, and their mysteries were revealed in the Church, lest in time they should be buried in oblivion, did presently with their pens advance the most high commendations of the one, as the only ordinary high way to everlasting salvation; as also by many detestations and execrations depress the other, as the very path to eternal perdition.  
16. Amongst which Worthies and famous Pillars of the Church, the ancient Father Pacianus (so highly commended by S. Hier. for his holiness above 1200. years agone) wrote a learned Epistle to one Sempronianus a Novatian Heretic, of the excellency of this name Catholic, for that 
In Catal. Virorum illust.  those heretics (as ours also of this day do) made very little account of this Name. But the holy Father describeth at large how necessary it was for the holy Ghost to leave unto us this Name, or rather Syr-name, for distinguishing all faithful Christians from misbelievers: his words are very effectual for this purpose. Ego sortè ingressus populosam Vrbem hody (saith he) cum Marcionitas etc. I bechance entering this day into a populous City, and finding there some called Marcionites, some Apollinarians, some Cataphrigians, some Novatians, and others of like Sects, all calling themselves Christians, I did not know by what Syr-name I should find cut the Congregation of my people, except by the name of Catholics. So he. And then proceeding further: Certè non ab homine mutuat●m est, quod per 
Pacian. Epist. ad Sempr.  tantae saecula non cecidit: Certainly this Name was never taken, or borrowed of man, that hath not fallen or decayed for so many ages. And then he allegeth the authority of Catholic antiquity and universal Church, & namely the authority of S. Cyprian in particular, for the use of that name, against all heresies whatsoever, concluding thus Quaere ab haeretico nomine noster populus hac appellatione dividitur, cum Catholicus nuncupatur etc. Wherefore our people is distinguished by this appellation, from all heretical names, when it is called Catholic: and yet further he saith: Christianus mihi nomen est, Catholicus verò cognemen: me illud nuncupat, istud ostendit, hoc prober, illo significor. Christian is my name, but Catholic is my surname: the first doth name me only, the second doth point me out: by the name of Christian I am signified only, but by the surname of Catholic, I am tried and examined, whether I be a Christion or no. So he.  
17. This was that high account and esteem, wherein that ancient Father of the Primitive Church, S. Pacianus, held the word Catholic, after that the Christian Church had appropriated & assumed this distinctive appellation, setting it as a most certain badge, or cognisance, upon the breast of the Church in general, and upon the sleeve of every member of this Church in particular: and the reason reassumed in the Conclusion, is in effect this: Appellatio Catholici congregat homogenia, diss●pat heterogenia, that is in plain terms, this name Catholic maketh a conjunction uniting her own, and it noteth a disjunction, separating all Sectaries from her society. And here is the wisdom of Solomon, even the wisdom of Almighty God 
3. Reg. 3. 15. 19  discerning betwixt the true mother and the false: this is the true & natural mother of every child of the Church, she will admit no division of her child, she will have all or none, for Catholic is her name. But to leave S. Pacianus, and to pass to others, since that the Scripture requireth that in the mouth of two or three witnesses, every 
Matt. 18. 1● 2. Cor. 13.  thing should be established, where we may note by the way, that if the testimony of two or three ordinary witnesses may stint the strife in matter of controversy, and tend to reconciliation in foro saeculi: how much more then, the uniform consent of extraordinary witnesses, witnessing judges, and judging witnesses, greater than all exception, aught to compromise, and finally decide the question now in hand in foro Caeli, in foro Ecclesiae?  
18. These witnesses consenting with Pacianus in the premised point of Catholic, were all the ancient Fathers, which lived either before, or after him in the Centuries of Christian religion, within the unity, and bosom of their mother the Catholic Church: as namely before him S. Cyprian, whom he expressly mentioneth, and before him again old Tertullian, one of the most ancient Fathers of the Latin Church, whom S. Cyprian the martyr so highly reverenced, and when he would read him, he 
De prescript. c. 26.  pointed him out thus, Da mihi Magistrum. And after these two, S. Augustine, who ascribed so much (and that as he thought worthily) unto this name Catholic, as that he feareth not to say, that it was one special motive, both to draw him to it, and to hold him in the visible universal Church of his days. Neither doth this great Doctor barely affirm it upon his word and credit (which had been sufficient for us to have believed the same) but he yieldeth a substantial reason thereof in the words following: Quod non sine causa inter tam varias haereses, ista Ecclesia sola obtinuit, which very name 
Aug. lib. contra Fundament. in Epist. c. 4.  of Catholic not without cause, this only Church hath obtained among so many heresies as have sprung up. Again, the same Father positively, and boldly affirmeth in another place, that the word Catholic was so appropriate to this Church (ever since the Apostles in their Creed gave that Name unto it) as that no Conventicle of Heretics whatsoever, could once fasten upon the Name themselves, or procure the same to be given unto them by others. And hereupon he concludeth, that the very possession of the Name, and common opinion of men, was a sufficient convincing proof against all Adversaries, that this Church was the true Catholic Church indeed.  
19 Hitherto S. Augustine. Now if we descend lower to succeeding ages of the Church, I mean unto those Fathers that lived after S. Augustine his time, we shall find such harmony in unity, such uniform consent in judgement, touching the true explication of this name Catholic, as also the very right explication of that unto the visible universal Church of their days, that we must hence necessarily infer, that one spirit breathed in all, one & the same spirit directed all. And here I might produce a whole cloud of witnesses (to speak in the phrase of the Apostle) as namely S. Damascen Oecumenius, Theophilact, for the greek; 
Hebr. 12. 1.  P●lgentius, S. Gregory the great, S. Beda for the latin. But for that I will not be prolix, and because I hasten to my second Consideration which is the very main Conclusion of all my whole discourse hitherunto, I will knit up all with that golden admonition of Vincentius Lyrinensis, an 
Lib. advers. haeres. c. 5.  Author which who so readeth, and believeth, it is impossible, if he will profess any religion, that he should be aught else but a Roman Catholic: well his words are these: 
The counsel & direction of Vincentius Lyrinensis about being a Catholic.  Let us hold that (saith he) which hath been believed generally of all, for that this is truly and properly Catholic, as the very nature, & signification of the name doth import. And then for further explication he giveth a threefold prescription for a more sure, and infallible direction, and this is universality, Antiquity, and Consent, all which he must, as time and occasion serveth adhere unto, that will be accounted truly Catholic. And yet in the beginning of his fourth Chapter he illustrates the first Prescription of Universality, most pertinent for our purpose at this time by way of supposition and question, moved and answered. His words are these: What then shall a Catholic Christian do, if any parcel of the Church shall cut itself of from communion of the universal faith? This is the question moved: the answer followeth: What else (forsooth) should he do, but that he prefer the health of the whole body, before any one pestilent, and corrupted member thereof?  
20. And hereupon I began to enter into a serious Consideration, and a severe examination of my own Conscience in a secret recollected, and most retired conference betwixt God and my own soul, touching matters of religion, as they shall either doom me, or save me at the last day. First I considered, yea and seriously within my own heart debated, demanding of myself, whether the Protestants Church and doctrine (whereof I then was a real and formal member, and Professor) had not cut itself of, yea departed, and separated itself from the union and communion of the universal faith, and from the saving and converting Gospel of Christ his Kingdom, which was first to be preached to all Nations, as Christ 
Matt. 24. 14.  promised, that it should come to pass before the worlds great destruction, and general consummation. This was my first demand, and the answer returned unto me by the Catholic Church of ancient Fathers upon view of 
The Consideration and consultation of the writer about his change in religion.  their doctrine, and comparing it etc. nay by the spirit of God, since it was promised to be the guider and director of his Church; I say, the answer returned, was, that the Protestants Church & doctrine had abandoned both Catholic name & Catholic faith, and therefore as beams cut of from the sun, as boughs violently broken of from the tree, and streams and channels parted, and separated from their original fountain, as S. Cyprian speaketh, they 
De unit. Eccles.  were to perish, vanish, and come to nought. And now what course remained for me to take, if I regarded at all the welfare of my soul, but to follow the sage & weighty counsel of my foresaid author Vincentius Lyrinensis (my Author indeed being the only means next under God of my Conversion from heresy to Catholic Religion) and that is, to prefer the health and welfare of the whole body before any one pestered and infested member thereof. His meaning in plainer terms is, that in time of Schism and Heresy, or in particular Country's Apostasy from the Catholic Christian faith and religion, every Catholic Christian that is already in the Church, must hoover under the wings of the Church, by retiring into her lap and bosom, in time of any danger. And he that is an Heretic, and of an heretical Congregation, and consequently forth of the Church, must endeavour by all means possible to become a Catholic by returning again unto the Communion of Catholic Religion, out of which it is impossible there should be any salvation.  
21. This first Consideration I enlarged yet further, extending it by a second supposition, to wit, if the Protestants Church and doctrine be Catholic indeed (as they would bear the world in hand it is:) than it hath been generally reaceaved of Christians over all Christendom in that sense, as it is now in opposition against the Roman Church: then the Protestants can produce visible Churches of theirs, that have been extant from the Apostles time downwards hitherto, that have held the self same points of doctrine, the self same number of Sacraments, & other such differences as now Protestant Churches have in them from the Roman: then according to that most sure prescription of Tertullian, they can Edere origines 
De prescript. cap. 32.  Ecclesiarum suarum, evoluere ordinem Episcoporum suorum, Declare the beginnings of their Church, they can turn over and bring forth an orderly succession of Bishops running on (as he saith) from the very beginning, and continuing 
What is required to prove the Protestant Church Catholic  without any interruption to the Apostles time: then can they prove that the first Bishop that held these differences, was instituted and ordained by some Apostle, or Apostolical man; for so (saith Tertullian) could the Church of the Smyrneans prove their succession of Bishops from S. Policarpus, ordained by S. john, and the Church of Rome prove from S. Clement, placed by S. Peter's in one word, 
Ibid. c. 32.  then, according to another prescription of Tertullian, can 
Lib. de prescript. cap. 21. 22.  they prove that the doctrine of their Church as now it standeth in contradiction with ours, conspireth with the doctrine of the original, Apostolical, and mother Churches, and that they hold that very doctrine which the Church received from the Apostles, the Apostles from Christ, and Christ from God, and that the same hath continued by never interrupted succession from that time to this of theirs. These things if they shall ever be able sound and substantially to prove on their part: then shall I acknowledge, that they, and their Religion are Catholic indeed, and that out of their Church there is no salvation.  
22. But if these things have been by them attempted, and could never yet be proved by them: nay if their affirmative have been disproved by a negative in all the forenamed notes, marks, prescriptions of the Church, and against Heretics, as is already too apparently known to the whole Christian world; then let them at the last upon so manifest a conviction, ingenuously confess, that the denomination of Heretic, rather than the appellation of Catholuke, doth properly appertain unto them.  
23. And albeit I cannot but understand, that the Heretics of ancient times, and all modern Sectaries in these our unhappy days both in Germany, France, Holland, Scotland, and England, do ambitiously affect this renowned name of Catholic, to have it given unto their heretical Congregations: nay, which is more, howsoever they do fraudulently sometimes clothe themselves in sheep skins, when surreptitiously they invest themselves with this high title, & supreme dignity of a Catholic though in points of doctrine amongst themselves they be never so much opposite the one to the other, each condemning other for Heretics, nay damning themselves amongst themselves, and that to the pit of hell: Yet notwithstanding let the Catholic but pursue them, and arrest them of sacrilegious Church-theft, for stealing this title, they dare not stand to try the issue before the Tribunal of the Church, but presently, as guilty, they fly away, renouncing their stolen title, and so it returneth to the right owner. And is it any marvel, that, maugre their heads, they are enforced to this restitution, when they are at such opposition amongst themselves, as is formerly noted? which very opposition itself, setting all other arguments of the Catholic a part, doth evidently show, and demonstratively convince unto their faces, that they cannot be Catholics indeed, because Catholicum ubique unum, as the foresaid Father Pacianus noteth, that is Catholic in Christian Religion, which is 
De unit. Eccles.  every where one and the self same. For as Christ's seamless coat was whole, entire, and undivided (it is S. Cyprian his comparison, and it is well worthy our observation) even so must the spouse, and Church of Christ figured by this coat, be whole, entire, undivided, and one in itself, and thereupon saith S. Syprian: Possidere non potest indumentum Christi, qui scindit, et dividit Ecclesiam Christi: He can 
Cyprian. de unit. Eccles.  never possess the coat of Christ who renteth and teareth the Church of Christ.  
24. But alas, Catholic Communion, and Catholic Union cannot be found, much less verified in, and of Protestant religion: not only in those old imagined times & ages of their supposed Primitive Church, which they ridiculously, and impudently contra scientiam, contrae conscientiam, do challenge unto themselves: but neither in these very ages wherein they have peeped out of Chymerian, nay out of Infernal darkness, and been known to the world by the names of Protestants, Lutherans, Caluinists, and the like: I say, not in these times can they show ubique unum amongst themselves in main and many articles of Christian belief. And this I can partly speak upon my own experience had amongst them for many years, during which time I could never yet (God I take to witness as righteous Iudg) find any two of them agreeing together in all points of faith, and partly I can prove it by infinite books written by themselves, wherein they fall together by the ears, discover their own shame upon their own skirts, Ephraim against Manasses, & Manasses against Ephraim, & both against judah, that is, Lutherans against Caluinists & Caluinists against Lutherans, & yet both like Simeon & Levi, Fratres in malo, in the evil of Schism and Heresy, they can join hands and conspire against Catholics and Catholic verity. And this convinced my understanding that Protestants could not be Catholics, and therefore I passed to the other side, where I found indeed ubtque unum, every where one, in all points of their belief throughout the world, together with that universality, antiquity, consent, and succession, which the foresaid Vincentius Lyrinensis that good old Monk & Professor of evangelical Counsels of perfection, that lived in S. Augustine his time, setteth down in the name of the whole Catholic Church in his time, as the certain signs, marks, and tokens of the true Catholic Church indeed. And this much shall suffice for this first Consideration, about the words Catholic and Heretic. Let us pass unto the second.   

The second Consideration.  
IF the changing of Abraham his name from Abram into 
Of the dreadful misery, of being an Heretic.  Abraham was full of mystical consolation, because it confirmed him in the promise of the Messias, and for that he should be the father of many nations, Genes. 17 5. if jacob his name being turned into Israel, was fraught with comfort, and that for these two especial reasons, first because he had prevailed with God, & secondly because he should prevail against men, Genes 32. 28. O then how comfortable, and how amiable, how full of solace & heavenly delight ought this glorious, & through the whole Christian world renowned name of Catholic to be unto us, since it confirmeth us, nay assureth, and sealeth unto us all God's promises made unto the Church: it is the Father of many nations comprehending all true believing Christians within the lap, and bosom of the Church: it prevaileth with God, procuring his heavenvly benediction, and never departing without a blessing, and it prevaileth against men, distinguishing betwixt wolves and sheep, separating all false worshippers from the true believers.  
26. And now as this Name of Catholic begins to be unto me most amiable, and comfortable, containing in it so many privileges and prerogatives, and being so highly reputed, esteemed and commended by all sacred Antiquity, even from the Apostles days downwards unto our times though Sempronianus the Novatian Heretic objected to the forenamed Father Pacianus, as the Heretics do to us in these days, that sub Apostois nemo Catholicus vocabatur, no man was called Catholic under the Apostles: so on the 
Apud Pacian. Epist. 1.  other side, comparing contraries together, quae juxta seinuicem posita magis illucescunt, which being opposite, are the clearer revealed: I considered with all possible attention, that the Name of Heretic was most dreadful above all other names upon the earth, as before I have noted at large. And therefore if ever there were a Cham accursed of his Father, as you shall read there was, Genes. 9 25. then the Heretic is this Cham, accursed of God the Father, and anathematized of the Church his mother. This is Benoni that son of the mother's sorrow, as Rachael pronounced of Benjamin, the birth of this son would be the death of his mother, he 
Gen. 35. 18.  came from her womb, but he will not abide in her bosom: agreeing with that of the Apostle, Prodierunt ex nobis, 
joan. 1. 2. 1●  sed non erant ex nobis: nam si fuissent ex nobis, permansissent nobiscum. Sed ut manifesti sint quod non sunt omnes ex nobis. They went forth from us, but they were not of us: for if they had been of us, they would have remained with us. But here by they are manifested not to be all of us. And therefore to express, if it be possible, in a word, the horror of this Name, as the children of the prophets cried unto Elizcus the prophet after they had tasted the pottage, Mors in olla, vir Dei, mors in olla, death is in the pot, o man of God, death is in the pot: Even so may I more justly take up this complaint, & cry out unto every man of God, that is a true member of the Catholic Church, & that against all Heresy, & the very name Heretic, Mors in nomine, Mors in nomine, there is nothing but death & destruction, desolation & damnation in this very Name.  
27. And here we shall be enforced, as it were to ponder upon this point somewhat more at large, and to extend the bonds of this ensuing Consideration, especially for so much as concerning us so near, as it doth, this matter cannot be but worthy of our weightiest ponderation: and the rather will we the more deliberately consider of this point, for so much as we hear on the one side the terrible horror of the said Name, and on the other side we see the common, and to much used familiaryty thereof in these our unhappy times, later, and worse days, which are so replenished with all kind of Sects and Sectaries, as that each one commonly calleth the other Heretic, and that with as great facility, and with as little regard, as if the accustomable practice of calling Heretic, had taken away the true sense, and real feeling of an Heretic: or as though he called him good fellow, or witty inventor of new opinions, which amongst the Sectaries of our age is rather reputed for a pleasant jest, and ingenious commendation, then for that which in sober sadness (setting all Atheistical scoffing and jesting in matters of such moment a part) it is, to wit, a terrible accusation and dreadful charge of a most high and Capital crime, committed against God, his Church, his Saviour, and all to the destruction of his own soul.  
28. But alas, who doth not now adays delight, and esteem himself the more for his sharpness of wit, & subtle ingeny, for inventing, finding out, devising, framing new positions, new translations, new interpretations, and that coined & stamped in the shop of his own brain, thereby of set purpose to impugn, and of desperate malice to withstand some Catholic points of ancient Church's doctrine. And if you tell him that he must keep him to the tradition of the Church, deliver that to the sons of the Church which he hath uniformly received from the Fathers of the Church, that he must not remove ancient bands in matters of belief for fear of a curse, that he must reddere depositum, as S. Paul chargeth Timothy, and that with a vehement 
1. Tim. 6. 20.  asseveration: and what is that reddere depositum? that is, as Vincentius Lyrinensis excellently expounds it, Quod tibi creditum est, non quod à te inventum: quod accepisti, non quod excogitasti: 
27. Cap. Commenit. advers. haereses.  rem non ingenij, sed doctrinae: non usurpationis privatae, sed publicae traditionis: rem ad te perductam, non a te prolatam: in qua non author esse debes, sed custos: non institutor, sed sectator: non ducens, sed sequens: that which is committed unto thee, not any thing invented of thee: that which thou hast received, not devised: a matter of doctrine, not of wit: not of private usurpation, but of public tradition: a matter brought unto thee, not brought forth of thee: wherein thou must be no author, but a keeper: no master, but a scholar: no guider, but a follower. Lastly, tell him that he must content 
Vincent. in praf.  himself with being a relator only, not presuming to be an author, otherwise his position will prove innovation, private invention, erroneous election, and consequently heresy: I say, tell him all this, and what more you can devise, and he will laugh at you for your simplicity, in going about to terrify him with such bugs, and in tying his spirit to any rule of Church-authority, since the wind bloweth where it listeth etc. which he fanatically applieth unto his spirit, presuming it to be inspired from above. And with that spirit (if you will believe him upon his bare word) is he so inspired, that he needeth no other direction, no further instruction. And this is all the 
john, 3. 8.  account that he maketh of being a Catholic, or a choosing Heretic. But reflecting upon the other side of the Roman Religion, which may truly and only be called Catholic, I experimentally found another kind of reckoning made of both these words Catholic and Heretic, most highly esteeming the one (as hath been formerly spoken) and fearfully declining the other, as the origen and offspring of all calamity.  
26. And first I found in the common doctrine of their Schools, they assigning Heresy for one of the three species, 
D. Thom. 2. 2. quaest. 10. art. 6.  or members of infidelity, opposite to Christian Religion, they hold it to be the worst, & most heinous of all three, in respect of the extreme and desperate malice thereof: to wit, that it is in a degree of evil and sin, worse, and more damnable than either Paganism or judaism, not for that all heresy denieth more parts of Christian doctrine, then do the Pagans or jews (for in this the Pagan 
Heresy is worse than judaism or Paganis me.  sinneth more than a jew, and a jew commonly more than an Heretic:) but because they do corrupt and impugn the Catholic Christian faith, which once they received, and from which they are now wilfully departed, which implieth more malice than can be ascribed to either jew or Gentile, that never received the same: In which respect their sin and damnation is more grievous, say Catholic Doctors, then is either of the other two. Whereupon is inferred by S. Thomas, and it is the common opinion, that an Heretic is in worse state than a jew, or Gentile, for the life to come.  
30. Again, for further aggravation and exaggeration of the horror of this Name, and loud-crying sin thereby signified, the Catholic Divines in a more particular explication do constantly, and with uniform consent aver, that an Heretic discrediting, or not believing as he should, any one article of the Catholic faith, doth lose his whole faith and habit thereof in all the rest. And the reason hereof is assigned by the School Doctors, for that the chief motive or formal reason, why a man doth 
Ratio formalis cred●●di.  believe any thing in Christian Religion is, because it is revealed by God, and propounded by the Church: without which Churches propounding and approving, nothing can be securely believed. And therefore when an Heretic in any one article discrediteth, and detracteth from the authority of this Church (which is necessary, and primary condition in belief) denying it thereby to be an infallible rule of belief in this one article, he denieth the same in all the rest. As for example, if a man should ask a Protestant, why he believeth the Scriptures, and S. Matthews Gospel to be S. Matthews Gospel? he can answer no otherwise, but that God hath revealed the same unto us by the Church, which propoundeth these books for Scripture. Here then the proposition of the Church appertaineth to the formal reason or cause of belief, as Devynes do term it, which if once it be denied or discredited in any one article, as the Protestants do, when we allege it against them for Purgatory, Prayer for the dead, Sacrifice, invocation of Saints, and the like: then can it not hold in the former about Scriptures, or any other 
An heretic hath no divine faith at all and why.  article, and consequently Heretics have no divine faith at all about Scripture, or any other article, but are mere Infidels in all; and consequently shallbe damned (say they) not only as choosing Heretics believing one thing and rejecting the other, but as unbelieving Infidels devoid of all faith. Which seemed to me to be a very terrible commination and fearful distriction: and yet did I see it substantially grounded, and so orderly deduced, as that I must ingenuously confess, it so convinced my understanding, and informed my judgement, that I could not do otherwise then give my full consent unto it. Nor did I possibly see how the same might be any way denied, or probably with any colour of reason impugned. And was there not cause now that I should look about me, examine the grounds whereupon I stood, seriously debate with myself of my late resolution, and change made in religion, weighing & pondering all things with mature deliberation, and serious meditation?  
31. Wherefore retiring myself to the sacred Scriptures, and blessed Fathers (which according to Vincentius direction, I had ever resolved upon, for the infallible rule, and Canon of my faith,) to see what they said in this matter, since that other foundation than this can no man lay: I found the same severity in their assertions & judgements, which argued that the School Doctors had originally drawn the matters of their doctrine from the most pure fountain.  
32. And first I found that the said Heretics and heresies were foretold and prophesied of by Christ and his Apostles in the Scriptures of God, as namely that they should enter into the Church immediately after Christ's time, and his Apostles, and so, that they should continue from time to time, as Matth. 24. 5. joan. 5. 44. 1. Cor. 11. 19 1. Tim. 4. 1. 2. 3. 2. Tim. 2. 17. 18. 2. Pet. 1. 2. 1. joan. 2. 18. 19 and elsewhere throughout the whole volume of God's book: All which as large Commentaries discover unto us the nature, and condition of Heresies and Heretics. But I will confine myself within shorter & straighter bounds, and at this time I will especially ponder upon these three ensuing places, namely Matth. 7. 15. 16. 3. ●it. 10. and 11. the Epistle of S. Jude almost throughout the whole Epistle.  
33. And first he that spoke as never man spoke, the Wisdom of the Father, and the soul's best Physician that ever was, giveth us both a serious admonition, and a perspicuous 
Matth. 7. 15. 16.  description of Heretics: Attendite à f●lsis Prophetis etc. Beware of false Prophets which come unto you in sheep's clothing, but inwardly they are ravening wolves you shall know them by their fruits. Beware, there is the admonition, of false Prophets, there is the deception and circumvention, which come unto you in sheep's clothing, there is their fraudulent hypocrisy, but inwardly they are ravening wolves, there is their violent cruelty, you shall know them by their fruits, 
The description of Heretics by Christ our Saviour.  there is a manifest discovery of their impiety. Again, Beware, that is, take heed, look about you, there is imminent peril, and hazard of your souls hangeth over your heads, of false prophets, false deceivers, false Apostles, Antichrists, Heretics, which come unto you in sheep's clothing, pretending outwardly to be Angels of light, but inwardly they are ravening wolves, messengers of Satan, and spirits of darkness, you shall know them by their fruits, if not by their words, yet by their works, if not by their sayings, yet by their meaning. Lastly, beware, never was there any more need of circumspection of false Prophets, I point you to the poison that cometh from the persons which come unto you in sheep's clothing, having nothing in their mouths but evangelium Christi, evangelium Christi, the pure Gospel of Christ, the pure Gospel of Christ, but inwardly they are ravening wolves, corrupters of his Gospel, and soule-quellers, devouring the innocent sheep of Christ: you shall know them by their fruits, for the liberty of their Gospel shall argue to their faces the impiety & impurity of their hearts.  
34. The text of Scripture is excellently expounded 
De prescript. c. 4.  both by Tertullian and Vincentius Lyrinensis: And first what is this sheep's clothing, saith Tertull. but the extrinsical name of a Christian? and what be these ravening wolves, but deceitful 
advers. haeres. c. 36.  glosses and spirits inwardlly lurking, and infesting the flock of Christ? who are these false prophets but false preachers; who are these false Apostles but adulterous Euangelizators; who are these Antichrists now, and always, but rebels against Christ, hurting and persecuting the Church with the secret impiety of their heresy as much as Antichrist shall then do with his open cruelty and tyranny. So he.  
35. Secondly Vincentius goeth further, and though he lived twelve hundred years ago, yet speaketh he so particularly to this point of unmasking heresy, & heretics, as if he had lived in the very days of Luther, Calvin, and the Protestant's Apostasy, which enforceth me upon an often & scrious meditation to conclude, that his spirit was inspired, and his pen guided by the immediate hand, & finger of God. Let us hear him then speak & interpret. What is this sheeps clothing (saith he) but the oracles of the prophets, and Apostles? who be these ravening wolves, but the cruel, virulent, & violent interpretations of Heretics, who always infest the folds of the Church, and tear in pieces the flock of Christ, by all means that possibly they can? But that they may deceitfully steal upon theunwary sheep, they put of their wolwish shape, continuing in their wolvish cruelty, and they wrap and cover themselves, with sentences of holy Scriptures, as it were with certain fleeces, that when any man shall perceive the softness of their will, he may not fear the sharpness of their teeth. 
A notable interpretation of Vincentius Lyrinensis of the place above cited.  But what saith our Saviour? You shall know them by their fruits, that is, when they begin not only to bring, but also to expound the places of Scripture: nor yet to brag of them only, but further to interpret them: then their bitterness, than their sharpness, than their madness is perceived: then their new poison shallbe vented forth: then their profane novelties shallbe detected: then shalt thou see the hedge & fence to be cut, and broken down: then shalt thou see the ancient meres, and bounds of the Fathers to be translated, and removed: then Catholic faith shallbe violated: then Ecclesiastical doctrine annihilated, and destroyed. Hither to my Author.  
36. And can any thing be spoken more effectually? Or is it possible that men, or Angels can interpret this place more truly? Are not all Heretics here unmasked? Are not the Protestant's palpably discovered, covering their heretical faces with the vizard of Scriptures, when otherwise they durst not appear in their wolvish and thievish shapes? If this be not so, or that I wrong them in aught, nay if they be not guilty in their own consciences of much more, than I can charge them withal, let the just doom of heaven revenge it upon my soul, and let me never see the face of God, haud ignotaloquor, what I speak, I speak upon long practice, and experience which I have had amongst them. And if this be so, then are they of the number of those false Prophets, concerning whom our Saviour giveth us admonition here, Beware of false Prophets which come to you in sheep's clothing, but inwardly they are ravening wolves: you shall know them by their fruits etc. Why, but the Protestant's will plead in general, that they have Scriptures to confirm every assertion of their Religion. To this I answer in general, that the Devil and all Heretics had their Scriptures as well as they, as many, and more than they: but the truth is, sheep's clothing belongeth not to wolves, nor Scriptures to them, their possession of them is mere intrusion into them, & therefore according to that excellent prescription of Tertullian, first they should prove their right of possession of them, before they so boldly adventured upon the interpretation of them: which since they could never yet do, it is apparent and out of question, that they have no more right unto the Scriptures, than the Devil himself, and all former Heretics have had unto them.  
37. If besides the Scripture they plead the spirit, for this is their other ground, and these two be all the grounds 
The excuses of Protestants refuted.  that ever I could perceive they had for their protestantical Religion: I answer, this spirit is a spirit of private interpretation, their own proper invention, and election: it is not the spirit of the Church, it is not the spirit of the holy Ghost, that breathed these Scriptures, and therefore it is the spirit of the Devil, & the spirit of all their Grandprogenitors ancient Heretics. And now to cut of with one blow the heads of all private spirits, let S. Bernard himself speak for me, and strike for me: Nonnulli adesse putant spiritum, cùmnon adest, suumque sensum prosensu spiritus sequuntur, deviantes: Many think they have the spirit, when they 
Bern. ser. 17. s●per Cant.  have it not, and fall into error, following their own sense, for the sense of the holy Ghost. Dare any man hereafter vaunt of his private spirit? All this, and much more is implied in the heavenly admonition of our Saviour, Beware of false prophets, and which was my first place of Scripture against Heretics. I come to the second, which followeth thus.  
38. The Apostle S. Paul, that trumpet of the Apostles, Preacher of the world, and discloser of heavenly mysteries, thundereth out a terrible commination against an Heretic, whereby he insinuateth to leave a premonition to all succeeding posterity to be ware of heresy. And albeit I have touched the place somewhat in the former Consideration, in disclosing the nature of heresy: yet here I must return to the same again, for better laying forth the miserable effects thereof, and the care the said Apostle had to have it eschewed. Avoid (saith he) an heretical 
Tit. 3. 10. 11  man, after the first or second reprehension, knowing that he that is such a one, is perverted, and sinneth as damned by his own judgement. 
S. Paul's judgement of an Heretic.  Upon which place S. Hierome writeth thus: Haeretici sententiam in seipsos ferunt, suo arbitrio ab Ecclesia recedenies: quae recessio propriae conscientiae videtur esse damnatio. Heretics give sentence upon themselves, and are damned upon their own judgement, for that they depart from the Church, even out of their own self will: and this departure seemeth to be the damnation of their own conscience, expressly mentioned by S. Paul. So S. Hierome. And can there be any thing more terrible, or dreadful than this? Again, Avoid an Heretic propter periculum, propter consortium, propter 
2. Tim. 2. 17.  poenam, so S. Thomas upon this place. First avoid them in regard of the peril of infection, serma enim illorum serpit ut cancer. Secondly avoid them in regard of their fellowship and communion, that you be not wrapped and entangled in their sin, whilst you seem by your familiarity with them to consent unto the same. Lastly avoid them propter poenam, even for fear of the punishment of condemnation, which hangeth over their heads: and yet moneatur, let him be admonished, to see whether he will amend. If he amend not after once or twice admonition, avoid him, si curari poterit, non est vitandus: si non, dimittend us est. If he can be healed of his heresy, he is not to be avoided: If he cannot be cured, he is to be shunned. Hitherto S. Thomas.  
39 My third place is out of S. Jude, containing a very dreadful description of Heretics, yea so terrible that the very consideration thereof were able to make a man to treamble, lest he should be any way entangled, and infected with this fearful sin of heresy, either in being an Heretic himself obstinate and malicious, or in believing them, as being seduced by them. For after the Apostle had premised the salutation, together with the motive of his Epistle, which was to beseech them, Supercertare semel iraditae Sanctis fidei, to stand fast, and fight for the faith once delivered unto the Saints (which were the first Christians) presently he giveth a most serious warning to all sorts of Christians, of the approach, and intrusion of Heretics: Subintroierunt enim quidam homines 
Ep. Iuda●.  etc. There have crept in certain men (saith he) prescribed, or prepared from the beginning unto this terrible judgement, wicked men, who have turned the grace of God into wantonness etc. And then he thundereth out a terrible commination against them sanying: Woe be unto them, that have gone in the way of Cain, and have for reward powered out themselves with the error of Balaam, and have perished in the contradiction of Chore. So he. And that this contradiction of Chore against Moses & Aaron (for which he, & his conspirators were by God's just wrath swallowed 
S. judes sentence of Heretics.  quick up into hell, the earth opening her mouth & devouring them) represented the contradiction of all Heretics against the Catholic Church and Governors thereof, no man that hath any insight into divinity can deny: and therefore our Apostle S. Jude (who alludeth and compareth betwixt them) denounceth God's vengeance yet further against them: Quibus procella tenebrarum seruata est in aternum: for whom a tempest of darkness (or of torments in darkness) is reserved for all eternity. And this being so, will any one call another heretic in jest? Or is there any cry me so dreadful as this?  
40. But if we pass from the Apostles and Scriptures themselves unto the succeeding Primitive Church, and withal hold their judgement, sense, and feeling concerning Heresy; we shall find, that all of them, without exception of any one, had this very spirit of detesting, anathematizing, flying, and avoiding Heretics above all other sinners and malefactors upon earth: yea whereas towards others never so great, greievous, and heyncus offenders, we are exhorted, willed, and joined to be benign, sweet, meek, compassionate and the like: 
The detestation of heretics and heresies by ancient Fathers.  the clean contrary is counseled unto us against Heretics, to wit, not to salute them, not to eat or drink with them, not to receive them into our houses, not to converse with them, but to fly them, abhor them, detest and avoid them, as pests and plagues, and poisoned serpents, infecting us with the envenomed poison of hell, as damned souls, already upon earth damned by the guilt of their own conscience, and by the irrevokable 
2. john 1. 10. 11.  sentence of divine justice, as before we have signified. And that which is most worthy our observation, such servants of God as were otherwise most compassionate, nay whose bowels burned with compassion within them, towards the greatest and grievous sinners (as for example we read in that notable story of S. john the Evangelist, who ran up and down the mountains again and again after the first relapse to gain a young man that was a thief, as S. Hierome and other Church stories witness:) yet these self same men were so severe against the enemies of God's truth, that they never could so much as endure the very sight and conversation of an Heretic. And so we have not only S. john counseling us not to salute, or converse with an Heretic, but also the said Apostle 
De Scriptor. Eccle. in joan.  practising the same, even in his own person, in his heroical facts, whensoever any just occasion was offered. For S. Irenaeus (who lived in the next age after him and recounted it upon the relation of S. Policarpe that lived with S. john, and happily might be present when the thing was done) recordeth that S. john being in the City of Ephesus, 
Lib. 3. adverse. haeces. cap. 3.  at a common bath, whither many did resort, and understanding that an Heretic of his time named Cerinthus was within the bath, he instantly departed again, would not enter into that bath with him, who had departed out of the Church from him, could not be persuaded to stay any while there, affirming that he doubted lest the very foundation of those baths would fall down, where such an enemy of God was present, who had as much as in him lay, ruinated the very foundation of Christian Religion, denying the divinity of the Son of God. A notable example of this great Apostle left to all posterity, giving them a sufficient caveat, even by his own person and example for avoiding of Heresy and heretical company.  
41. And the same Irenaeus in the very same place before cited, registereth this story of S. Policarpe himself, to wit how he rejected and defied an Heretic named Martion, that met with him, and spoke unto him, calling the said Martion, Primogenitum Diaboli, the first begotten of the Devil: 
Irenaeus ibidem.  and then the Author endeth his narration with this most grave, and memorable Conclusion, saying: So great fear had the Apostles, and Disciples, not to communicate in any one word, with any of those, that have adulterated, and corrupted the truth, even as S. Paul saith: Avoid an heretical man after one reprehension knowing that such a fellow is perverted, & damned of himself. So S. Irenaeus.  
42. And truly this one point ministered unto me store of matter, and exceedingly enlarged my meditation, to consider on the one part, how careful, and not only careful, but fearful these ancient Fathers, and Apostles were (as Irenaeus testifieth) to admit any conversation, or to enter into communication with Heretics, flying them as monsters, serpents, and Devils upon earth, and starting, affrighted as it were, with the bare name of Heresy, and Heretic: and on the other side, that now in our days the name, and thing itself is grown to be so common and familiar, as that we seem to have no sense, or feeling thereof: so senseless and benumbed are we in our spiritual understanding. But this proceeds from a supine negligence and careless inconsideration; for such as seriously ponder, and earnestly debate the matter more deeply, do apprehend far otherwise thereof, especially such as are addicted to the reading of ancient Fathers, the surest refuge, and pillars for a resolved soul to rely upon for true direction in religion, in these miserable days of Schism, Heresy, and Apostasy: Nulla (saith the old holy martyr S. Cyprian) cum talibus commercia copulentur, nulla etc. And let no 
☞ Cyprian l. 3. cp. 1.  traffic, or conversation be joined with such men, no banquets be made, no speech had, but let us be as separate from them, as they are separated fugitives from the Church.  
43. And after this Father again, that Atlas of his age, and great Saint S. Athanasius, writing the life of S. Antony the Monk, doth set down the opinion, and feeling of them both in this point. S. Antony (saith he) did so detest Heretics, as that he told all men, that they must not so much as come near them, alleging the authority of S. Paul for the same, who often, and seriously talking of Heretics, doth inculcate these words: Et hos 
☞ Athanasin vita Antonii.  devita, and these you must avoid. And yet my author goeth further in this relation of S. Antony, adding this, that when the said holy man was at the point of death, ready to breath out his soul into the hands of his Creator, whom he had with all fidelity and severity so faithfully served, practising over and above the precepts of the law, Christ's high counsels of perfection, he exhorted the standers by, especially and above all other things, to beware of Heretics, and Schifmatikes, and to avoid their poison, Meumque, saith 
☞ The senerity of S, Cyprian S. Athanas. & S. Antony in avoiding Heretics.  he, circacoes edium sectamini. Seitisipsi, quod nullus mihi, ne pacificus quidem sermo, cum eis unquam fuerit. And do you imitate my hatred towards them. For yourselves can bear me witness, that I had never so much as any peaceable speech with them. This was S. Antony his resolution in this point, and this was his last charge that this dying Saint left unto his living friends.  
44. And of the same spirit, and judgement were all other Saints, and holy Fathers ensuing, that everlived, and died in the union, and communion of the Catholic Church, and namely S. Leo the Great, first of that name, a most compassionate man other ways, as by his charitable works of piety well appeared: yet in this point of Heresy he was so inflamed with the zeal of God his true Religion, so rigorous and severe against the enemies of God his truth, that he burst forth into this vehement exclamation against them: Viperea Haereticorum vitate colloquia, nihil nobis commune sit cum eyes, qui Catholicae adversantes fidei solo 
Leo ser. 18. de passions Christicap. 4.  nomine sunt Christiani. Do you avoid the viperous and serpentine speeches, and conferences of Heretics, & have you nothing at all to do with them, that being adversaries unto Catholic faith, are only Christians in name. So S. Leo. And in this point, that Heretics be not Christians, 
That Heretics are no Christians.  but only in name and appellation, he hath commonly all the ancient Fathers concurring with him, with uniform consent, as namely S. Irenaeus, S. Cyprian and Tertullian before mentioned, which Fathers do evidently prove 
Lib. 2. adverse. haereses cap. 9  that Heretics are worse than Heathens, Pagans, or Infidels. This argument is handled in like manner by S. Chrysostome, and that largely in his 50. Homily ad populum Antiochenum, and by S. Augustine in his 21. Book de Civitate Dei cap. 25. & by many other Fathers after them: the reason whereof is set down by S. Thomas in the beginning of this second Consideration.  
45. Upon these grounds then, reasons, causes, and contemplations the whole stream, and rank of Ancient Fathers do with full consent concur in this one point, & do inculcate the same often in their writings, to wit, that it is impossible for an Heretic excluded from the Catholic Church to be saved, or to avoid everlasting damnation, and perdition of body and soul, though he should 
That Heretics by no good works can be saved.  live morally never so well, give never so great alms, do never so many good works, suffer never so much by the loss of his goods, country, liberty, or life itself. Which point is oftentimes inculcated, reiterated, and repeated by that renowned Martyr S. Cyprian in that worthy Tract of his de unitate Ecclesiae: as, Nunquam perveniet ad praemium Christi qui scindit, aut dividit Ecclesiam Christi: he shall never participate of heavenly felicity, that makes a rent, and breach in the Church of Christ, by the crime of heresy. Again the same Author, in another place, to argue his assured confidence of this point, addeth, and denounceth further: Macula ista nec sanguine abluitur, this blot of heresy, or separating 
De unitate Ecclesiae.  himself from the Church of Christ, cannot be washed away with blood; inexpiabilis culpa, nec passione purgatur: It is a fault so inexpiable, that it cannot be purged by death itself. Nay he goeth yet further and saith: Non erit fidei corona, sed perfidiae poena: Such sufferings or death itself 
Ibidem.  shall not be unto them any crown or reward of their faith and right believing, but a punishment of their perfidiousness, and false dealing.  
46. Conform to S. Cyprian is S. Chrisostome, who in his 11. Homily upon the Epistle to the Ephesians repeateth & justifieth the former words, used by S. Cyprian, which may well be called his last doom that he passed upon Heretics. And the same is confirmed by S. Pacianus before mentioned in his second Epistle to Sempronianus a Novatian Heretic. 
Aug. l. 1. de servant Dom in monte c. 4. et ep. 24. ad Donat. presb. & l. 4. de bapt. contra Donat. c. 17. et tract. 6. in evang. loan. et l. 2. cont. Petil. c. 98. et l. 1. cont. Gaudent. c. 33. et alibi.  And after these S. Augustine himself (whose places I have noted in the margin) doth so fully, clearly, and with such effectual words treat, and aver the same, as that it were labour lost & time misspent to add any more in confirmation thereof.  
47. And now that I may come to the upshot of all which is the sum and substance of what hath hitherto been spoken in this Consideration; my principal conclusion thereof is this, to wit, that the greatest misery and calamity that may possibly be imagined in this life, to light upon any, and the greatest dereliction, I mean departure of Gods saving grace or punishment, that Almighty God for his sins can possibly lay upon a Christian man, is to leave him so far unto himself, and to his own choice and election, as to suffer him to become an Heretic, or to admit any participation or communication with Heretics. And surely if God ever punished sin with sin, as you shall read he did, Rom. 1. 24. which is that fearful falling into the hands of God: then surely is sin punished with sin in this fearful sin of Heresy. Which premises being granted, as they cannot be denied, had not his Ma.tie of England then great reason (trow you) to endeavour so diligently and prudently as he doth, to clear himself of that foul imputation, & to put of that abominable and damnable Name of an Heretic? And 
Heresy the greatest sin of all other.  have not his Catholic subjects of England the greatest motive & reason that possibly may be, to stand & suffer so costantly as they do, for avoiding of all participation with Heretics, or with that Religion which in their opinion grounded upon the Church's resolution, is flat heresy? Which being seriously considered of his said Ma.tie, and deeply and duly weighed (as the weighty importance of the matter craveth at his hands) in his understanding heart: It may first be hoped (for which hope sake we lift up hands and hearts, prayers and tears, sighs & groans unto the Highest) that he will himself out of his Christian piety, separate from his Royal Person all liking of Heresies, as far as the same is separated from God and from his Church. And secondly, it may be presumed (for why should we ever despair, our cause being so just) that out of his Royal Clemency, & Princely Equity, especially upon a conscionable view of our Innocency, that he will deliver us from the great rigour of persecution, which we suffer for that cause. And this we verily hope his Majesty will the rather do, for that we follow but the dictamen of our own Consciences, guided by infallible grounds, which here are partly opened, and will appear more fully in the sequel of this discourse.   

The third Consideration.  
IF then the issue, and upshot of all that is premised in 
How a man may discern between Catholic religion & Heresy.  the two precedent Considerations (to reassume & recapitulate the sum of both in a word) be in effect but this, that the riches & honour of being a Catholic on the one side (to use the words of S. Augustine) be so inestimable: and that on the other side the disreputation, misery, imminent danger, and most certain damnation in being an Heretic to be so intolerable, and insupportable on the other: 
Aug. de verb. Apost. serm. 1.  it is more than probable, yea infallible, as most consonant unto the all-saving mercy, and just dooming equity of Almighty God, the most righteous judge of all the world, that he hath designed, yea as one of the last legacies of his Testament bequeathed unto us, some eminent, and evident way, that by better direction, and most certain prescription of the same, we may come to know, and discern what is truly Catholic religion, and what heretical innovation. And albeit this may in part be understood by that which already hath been treated: yet shall it be made more perspicuous, by that which is to be handled in the ensuing Consideration.  
49. For first since the knowledge of these things (as being of the greatest weight in the world) doth so highly import our soules-weale, or woe everlasting; it followeth consequently, that Christ our Saviour had not sufficiently provided for our safety in that behalf (which can be no less than open blasphemy against heavens Majesty, accusing the Wisdom of the Father of imprudency, as Calvin blasphemously doth of ignorance) if he had not left, 
In Commentar. in 24. Matt. v. 36.  and commended unto us some certain, known, and infallible way, as a sure thread to direct our judgements aright to the knowledge of these things. For if no man can arrive to the designed port, the haven of heaven, and there be saved, but he that is really a Catholic: nor any escape the soul's shipwreck upon the seas of this world, and undoubred damnation, that is formally an Heretic, or partaker of heresy (according to that of Tertullian: Quihabent consortium praedicationis, habeant etiam necesse est consortium damnationis 
De praescrip. c. 34.  they that with heretical preachers hold communion, must of necessity participate with their damnation:) to what purpose then was it, that Christ should leave his throne in heaven, descend from his Father's bosom into the womb of the ever-blessed Virgin, invest there his glorious Deity with the weakness & frailty of our mortality, teach, preach, expose himself to all the world, injuries, miseries, extremities: & lastly why should be so plentifully out of so many several places of his body, as there were several wounds in the same, shed his most precious blood for the sins of the world, and redemption of mankind, if after all this done and suffered for man, he should have left him no certain means or infallible way, for his obtaining the fruits thereof, by discerning between heresy, and Catholic religion?  
50. Furthermore since heresy (as all ancient, and modern Orthodox Divines notify) is nothing else but to choose, or make choice, that is yet more plainly, to adhere obstinately to a man's own private opinion, and proper election, when soever different points of religion are proposed unto him: if then there be not some perspicuous & apparent rule and reason left by Christ to convince unto each 
The necessity of clear and universal rule in matters of belief.  man's conscience, and understanding, or at least to make a sufficient conviction, which is truth, and which is not, which is Heresy, and which is Verity, which to be embraced, and which is to be abandoned; I say, if this way, rule, and reason be not most clearly left in the Church whereby a man may guide himself, then why may not a man make his proper choice, and use that benefit of his own election in spiritual matters, which God hath bestowed upon him in moral and civil affairs, permitting therein a choice to his free will? Why may he not choose, or be a chooser (which in our sense and the Church's acception and appropriation of the word importeth an Heretic) without so grievous, and damnable a sin as Heresy is by us already disclosed to be? Why should a man be damned by his own judgement, be left inexcusable, for that no plea of pretended ignorance will serve his turn, since being such a chooser, or heretical man, as S. Paul calleth him, and brandeth him for, he cannot say Nemo corripuit, as S. Chrysostome, S. Ambrose, Theophilact, & Oecumenius jointly expound the place? For if the means, and way of conviction, & decision be not infallible, it should seem that man may make his choice: but this particular choice, and election, out of a man's own head, and private judgement (which makes a choosier or Heretical man) is severely prohibited, and condemned; and that by the judgement of S. Paul, as you have heard at large: & therefore it must follow by force & of necessary and inevitable consequence, that Almighty God out of the depth of his mercy, wisdom, equity, and piety hath left unto us some evident, universal, certain, and infallible way for deciding of all doubts, and controversies in Religion. For so he promised, when Isay prophesied thus, saying: 
Isa. 38.  That at the coming of Christ, there shallbe a holy path, and a way, and it shall be unto you a direct way, so as fools may not err therein. Thus he prophesied. And is there any doubt, that he performed it? Hath he promised, and shall not he make it good? Hath he spoke it, & shall he alter the thing that is gone out of his lips? Atheism, Heresy, and Infidelity may 
Num. 23. 19  question it: but all religion, piety, and Christianity will undoubtedly believe the same.  
51. Wherefore this ground being presupposed and granted as a chief principle in Christian Religion, that there 
How this general rule may be found out  is some such way left unto us, whither we must have recourse in all doubtful causes and controversies of Religion: the Question than is betwixt the Protestants and those of the Catholic Roman Religion, where, and what this way is, how we may come to the notice of it, and in what manner it is to be followed, after it is once found out. The Protestant commonly of what Sect or faction soever he be, averreth, that the written word of Canonical Scripture is this infallible way & directory-guid: and this he doth not, in my conscience, so much for any honour and reverence that he beareth unto the oracles of Gods sacred Writ (as he would falsely bear the world in hand he doth:) but only upon an heretical intent, that he may avoid thereby the judgement of the Church. And no marvel, for, Qui malè agit, odit lucem, the guilt of his 
joan. 3. 20.  Heresy flieth the censure of the Church. Some others do add, that when the Canon of Scripture is not perspicuous, and obvious unto every man, then for explication of the word they may inquire of the spirit of God, which inspireth each man, and that will instruct him, and lead him unto all truth. But now this falsely supposed and imaginary spirit, can be no infallible rule of direction. For 
The way of every man's private spirit  that S. john hath given us a Caveat touching these false spirits. Beloved, believe not every spirit, but try the spirits, whether they be of God, for many false Prophets are gone forth into the world. And was not this the common trick of all condemned Heretics and heresies? Did they not all of them plead the spirit of God, against the lively authority and speaking voice of the Church? Doth not the whole rank of ancient Fathers that wrote against them, thunder out that terrible commination, threatening a fearful woe and vengeance unto all private, lying, and deceiving spirits: Vae illis qui sequuntur spiritum suum: Woe be unto them that follow their own spirit? Lastly have not all ancient Heresies and Heretics, Arians, Nestorians, Pelagians &c. been unjustly condemned, and therefore must not their heresies be raked out of the ashes of Hell again, and set fresh footing in the Church, if the rule of interpreting Scripture be each man his private spirit? It cannot be denied, for that all of them vaunted of the spirit, as the Sectaries do at this day. Well then the conclusion is, that this vaunting of the spirit, is nothing else, but a horrible belying, and presumptuous blaspheming of the spirit of God, making that spirit of united verity, a spirit of distracted heresy: And therefore this their private spirit can be no rule to direct them any longer. And so much of this way, in following every man his own spirit.  
52. And now for the former way of following Canonical Scriptures, for this only rule and sure direction, though this be ever to be granted, as most true, that the holy Scriptures breathed by the instinct of the spirit be divine, and of infallible truth and direction, when they are by the Church both known to be Scriptures, & rightly interpreted by the assistance of the spirit in the Church's voice & sense: yet forasmuch as the Scriptures sublimity fitteth not with every mean, and ordinary capacity (for the most part of people are unlearned, and cannot read, or understand what they read, much less those learned tongues wherein the Scriptures were originally written:) It followeth evidently that the Scriptures alone, can be no sure, universal, & infallible way for the discerning of Catholic Religion, and discovering of heresy. Or at least wise this rule is not general to all, as it ought to be: for as much, as all must have sufficient means left for their salvation.  
53. But here me thinketh I hear the Protestant object, that howsoever the Scripture is no way for the ignorant & unlearned: yet is it the only rule, and Canon of faith unto 
Whether only scripture be the infallible way.  the skilful and learned: and that whereas the Canon of the Scripture is perfect, and is of itself alone sufficient enough for all points, what needeth the authority of Ecclesiastical interpretation to be added unto this Canon? To this I answer, and first this way we now speak of, must be a way for all, semita, via, & via sancta: a path, a way, & holy way; yea such a way if we believe Almighty God, speaking by the mouth of Isay: Stulti non errent per eam, the most ignorant and unlearned cannot mistake it. For that Christ the way of all hath left this way unto all, & that after 
Isa. 35. 8.  his Incarnation & Passion, for to that time the prophet Isay alludeth: & therefore the Scripture excluding the Ignorant for want of tongues and other learning, & the greatest part of it being written before the said Christ's Incarnation and passion, cannot be this way. Secondly I answer, that as the Scripture alone cannot be the way unto the unlearned, no more can it be the rule unto the learned, for that not only fools, but such as thought themselves both learned and wise, have erred by that way of Scripture alone, and their private spirit to help them: and hereof we have as many lively testimonies and examples, as there have been learned heretics in the Church, who thinking themselves wise and learned, and yet pretending Scriptures, have run awry, so dangerous a way is this way of the Scriptures, without the guide of the Church to walk in. Thirdly and lastly, touching the sufficiency of holy Canon without any addition of Ecclesiastical Interpretation, I answer, this objection (which is the main position and foundation for all the Protestants Heresies at this day) is as ancient as twelve hundred years ago, and it is proposed by Vincentius Lyrinensis in the person of the Heretics of his time, and answered thus: To sacred Canon (saith he) 
Cont. haer cap. 2.  the Ecclesiastical Interpretation must be added, because in regard of the Scriptures sublimity all men expound it not in one & the self same sense, but this man & that man do diversly interpret the self same places of Scripture, that in a manner how many men there be, so many senses may be wrested from it. For Novatian expounds Scripture one way, Photinus, Sabellius, Donatus, Arius another way etc. And therefore in regard of the manifold turnings and windings of several error and heresy, it is very needful, that the line of Prophetical and Apostolical Interpretation be directed, according to the rule of Ecclesiastical and Catholic interpretation. Hitherto Vincentius Lyrinensis.  
54. And what (I pray you) are all our material contentions with the Sectaries, and their own capital dissensions amongst themselves, falling by the ears, and damning each other to the pit of hell (let them pretend never so great brotherhood to cozen the world) but about the Scriptures, and the true sense thereof? to wit, which are to be received into Canon, and how they are to be interpreted, according to the intent, and purpose of the holy Ghost, wherein all Heretics have upon their own wilful election run out of the way, as all the ancient Fathers do continually charge them: Scriptures pugnantes (as they complain) contra Scripturas: they abuse God's word 
August. tract. 18. in joan. & lib 7. in Gen. ad lit●. cap 9  against himself: And, Scriptures bonis non bene utentes: the Scriptures are with them as a sword in a mad man's hand, they turn it against themselves, making that unto them a savour of death, unto death, which is given them by God to become a savour of life, unto life, as S. Paul professed himself and all true Pastors of the Church to 
2. Cor. 2. 16.  be. For do not Heretics receive some Scriptures, & reject others? And those that they do receive, do they not turn them and wind them, add to them, & detract from them of purpose to pervert them for their purpose Do they not expound them according to their own fancy & brain? 
De prescript. cap. 17.  This was Tertullian his complaint against the Heretics of his time above fourteen hundred years ago. And yet more sully to cur point in hand the same Father showeth that it is but lost labour and vexation of mind, to enter into conflict with an Heretic by Scripture, saying: Congressio Scripturarum cum Haereticis nihil preficiat, nisi planè, ut 
Ibidem.  aut stomachi quis ineat eu●●sicuem, aut cerebri. The conflict about Scriptures with an Herericke, serves to no other purpose, unless it be to overturn a man's stomach or his brains. Again, to the same purpose he demandeth. Quid premovebis exercitatissmè Scripturarum, cum si quid descnderis, negetur, si 
Ibidem.  quidnegaveris, desendetur: & tu quidem nihil perdis, nisi vocem in contentione; nihil consequeris, nisi bilem de blasphematione. What shalt thou gain, albeit thou be most ready, and expert in 
Labour lost to deal with Heretics by only Scripture.  the Scripture, for so much as if thou defend any thing, it will be denied, and if thou deny any thing, it will be affirmed: and thou truly for thy part losest nothing, but spendest thy voice in contention, and shalt gain nothing, but choler by his blaspheming, And then afterwards he flatly concludeth again against them. Wherefore (saith he) there is no appealing to the Scriptures, neither is the 
Cap. 20.  combat to be placed in them, wherein there is either no victory at all or very uncertain, or at least wise not any certain can be hoped for, Frgo non ad Scripturas provecandum est, nec in his constituendum certamen, in quibus aut nulla, aut incerta, aut parùm certa est victoria. So he.  
55. This was Tertullian his judgement touching Scriptures, cited by the Heretics in his time. And doth not this prescription serve against the Sectaries of our days? Well then I may conclude with Tertullian his sense, that this way of remitting each man and woman to only Scriptures for certification of their faith, and that promiscuously without an interpreter, can be no certain or possible way, evident rule, or Canon of faith. Now if the Heretic being thus pressed & followed upon, that his ground of Scripture alone be enforced, for avoiding of all inconveniences and absurdities, to adjoin and admit an Interpreter; then the question plainly is, who this Interpreter shall be, and of what faction in Religion; for of what Sect soever he be, to that side will he wrest, and draw the interpretation of Scripture: Et tunc (saith Tertullian) tantùm 
De prescript. c. 17.  veritati obstrepit adulter sensus, quantùm est corruptor stylus. And then will an adulterous sense of the Scriptures as much brabble against the truth, as he that corrupteth the text itself: whereof he allegeth this reason for it. Holy Writ is so fruitful to serve for each matter and point, that cometh in question, as nothing seemeth to an Heretic so vain if it please his fancy, but that it may be proved from thence: neither do I hazard aught to say, that the very Scriptures themselves are so ordered by the will of God, that they minister store of matter unto Heretics, when I read in Scripture, oportet haereses esse, there must be heresies, which cannot be without Scriptures. And this 
Ibid. c. 39  is my former Author his judgement of the Scriptures wrested and perverted by several Heretics in his days, for maintenance of their several heresies. Which being so, here is neither certainty, nor generality, nor facility, nor perspicuity, nor infallibility in this way of the Scripture barely and nakedly proposed of itself alone: neither can it ever be inferred by any seeming probable conclusion, that the Scripture alone is this infallible way, which we do further illustrate by this familiar example obvious unto every man's capacity.  
56. If some rude, and unlearned countrymen, repairing up to the Metropolitan City of the kingdom to prosecute some suits in law, touching a Farm or house, or matter of less moment: yt these men, I say, after conference had with their learned counsel, should receive no other answer nor comfort, nor direction of them for further managing of their suits, but be remitted by them unto the body of the law itself, without any judge or counsellor, they being of themselves not able either to read or understand the law, much less to apply it to their 
A perspicuous example.  proper cases, and peculiar suits; would not every reasonable and conscionable man condemn these lawyers? And had not the poor Countrymen themselves, being undone by this means in their worldly estates, just cause to complain, and cry out against the falsehood, and treachery of their Counsellors? And yet behold here in a suit of of suits, and matter of greatest moment and importance in the world, not in a title or trial of a Farm, or house, but concerning our interest and right of inheritance unto the heavenly mansion, we are this way worse than thus (since the matter is of far greater importance) abused, deluded, betrayed: we are promiscuously sent, learned, unlearned men, women, young, old, to the body of the Scripture & mystical volume of God his sacred, and seaven-fold-sealed book, as S. john speaks of the Revelation, Apocal. 5. 1. we must seek, search, confer, compare, expound, interpret, every man must there be a chooser, every woman an expositor, and every creature must be his own carver: all must presume of the spirit, that they cannot err, all presume to be taught immediately from God, without the ministry of the Church: Sola Scripturarum arsest (saith S. Hierome against Heretics of his time) quam omnes sibi vendicant: hanc garrula anus hanc delirus senex, hanc sophista verbosus, hanc universi praesumunt, lacerant, docent antequam discunt etc. Only the art of Scripture is it, 
In Epist. ad Paulin. Presb.  which every one challengeth to himself: this the prating old wife, this the doting old man, this the babbling Sophist, this all of them together presume to know, and teach, and tear in pieces, before they learn it. So he. 
Presumption of Heretics in the Scriptures.  And this is all the way, and ground, prescription, direction, rule, and line, that our heretical Sectaries can afford us for the guiding of our souls, and the grounding of our faith. Will any man therefore hereafter, that hath but the least care, or that can entertain but one thought, either of the present of future wellfarre of his soul, rely upon such false guides & blind teachers, since this ground of Scripture alone sensed by a private spirit, was, is, & ever shallbe the common ground, nay rather desperate shift, and refuge of all condemned heresies and heretics, and that purposely, that they may avoid the censure and tribunal of the Church?  
57 There followeth then the way indeed appointed by God, revealed by the holy-Ghost, designed by Christ 
The only true way of judging by the Church.  and proposed by the Catholics, and Catholic Church, and this is the sure, easy, evident, general, and infallible way indeed, which is the universal known Catholic Church in every age, which is perspicuous and notorious easy to be found, for that it cannot be hidden: it is compared by holy Scripture to a City placed upon a hill as S. Augustine in divers prolix Treatises of his doth evidently 
Aug. in psal. 44. et 47. & l. 2. cont. Petil. c. 32. & de unit. Eccl. c. 14. & in Epist. joan. tract. 1. & 2. in Brevic. collat. 3. diei, c. 4.  demonstrate: it is a light upon a candlestick, it lighteneth all through the Egyptian darkness of this world's schism and heresy, and leads their souls into the way of truth: it is that pillar of fire, that leadeth all God's chosen people through the vast, and roaring wilderness, yea and all the nights darkness of this world, unto the promised land of Canaan, I mean the heavenvly Jerusalem: it is generally also figured by the dew that fell upon the floor, as well as upon the fleece, when Gedeon required the miracle to be doubled, which was a mystical representation of the jewish Synagogue, and Christian Congregation, implying also that the dew of God's truth and saving grace should at last pass 
Matt. 5. 14 Ibidem 15. Exod. 13. 12.  from the fleece of the jews to the floor of the Gentiles, and all to teach us that this Catholic Christian Church should extend to all, serve for all, learned, unlearned, young 
jud. 6. 37. 38. 39 40.  old, high, low, great, small, for that all sorts, sexes, ages and conditions of people may repair unto her, receive her doctrine, admit her instructions, and directions by the continual successions of her Bishops, Pastors, and teachers of every age. And finally this way is a most sure, certain, and infallible rule, for that Christ hath expressly assured and promised us, that he will be continually with this Church unto the world's end, that he would send the holy Ghost to instruct, direct, and induce this Church in omnem veritatem, into all truth, & suggerit vobis omnia, quae dixere vobis, and it shall suggest unto you all that I will from heaven speak, or notify unto you. It was Christ his promise unto his Apostles, & in their persons unto his Church for ever. And lastly the gates of hell (which are the gates of error, and heresies) shall never prevail against this 
Matt. 16. 18.  Church.  
58. This then (to exclude all by-paths, and blind ways of Heretics) is the way indeed: this is that rule of faith as Tertullian speaketh, instituted by Christ, and it is such a rule and so certain, that Nullas habet apud nos quaestiones, nisi quaes haereses inserunt, & quae haereticos saciunt: no questions are 
De praesctipt. c. 14  so much as moved with us, concerning this rule, but such as heresies cause, and which very questions moved concerning the Church, do cause and breed heretics.  
59 This Church being once published by our Saviour, and the promises he had made unto her being once divulged; what followed, but that all men presently that had any care of the salvation of their souls, flocked unto her, began to lay handfast and houldfast on this way, and to have recourse in all doubts and controversies, unto the common known Catholic Church of their age, for explication, and final decision thereof? So shall you read Act. 15, 6. that the Apostles immediately after the Ascension 
The authority of the primitive Church.  of our Saviour assembled the Church together for the detiding of that great doubt, that then arose in the Church, to wit, whether the observation of the old law of Moses should be joined necessary with the new law of Christ, and because they would leave a pattern for all succeeding ages to follow, they determined the matter; and themselves, I mean the Apostles and Prelates of that first age, decided the doubt by those high words of authority taken from the foresaid commission of our Saviour, Visum est spiritui Santo, 
Ibid. v. 28.  & Nobis, it seemeth good unto the holy Ghost, and us: for the Church and the true spirit of the holy Ghost go inseparably 
Matt. 28. 20.  together, in regard of Christ his promise made unto the Church: so that the holy Ghost ever keepeth his residence in her, guideth her, governeth her, directeth her, and sitteth as Precedent in all her consultations and assemblies; and therefore this umpiring, and determining form of speech hath ever since been used, in the lawful succession of the said visible Church, until our days, & will be frequented still, especially in general Counsels, even unto the world's end, to put a firm period, and full conclusion unto all controversies that come in question. And the reason is, for that the same authority, and assistance of the holy Ghost, which that first Church had for directing of men's souls unto their salvation, the very self same and none other, hath the visible Catholic Church of our age, and hath had in all ages, and shall have in all to come: Verum enim non variat: It is an ancient prescription and no more ancient than true: Gods gifts and graces conferred upon his Church are without repentance, the holy Ghost is ever one and the self same spirit of truth in patriarchs, Prophets, Apostles, Martyrs, and other succeeding Pastors and Doctors: and Christ his promise was, not for one age only, he shed not his precious blood for those of his age alone, but for all, all were alike near unto him, all were alike dear unto him: he took our nature in general, to save mankind in general, and therefore the care he had for one age of the Church the same he had for all succeeding ages of the same, as well for the last, as for the first, and this care of his continueth so long as the sun and the moon endureth.  
60. This remittance then, and reference unto the Authority of the Church originally proceeded from the Apostles themselves, was continually perpetuated by all succeeding ages of the Catholic Church, and therefore as S. Paul in a controversy of lesser importance, writing to the Corinthians about women being veiled in the Church, saith to shut up the door to all further contention, that, If 
2 Cor. 11. 16  any man will seem to be contentious, we have no such custom, nor yet the Church of God (repressing the contentious man as you see with the Authority and Custom of the Church:) so did all subsequent Fathers of the orthodox Church, whether it were in the private writings or in the world's grand Parliament in General councils, in all their conflicts with Heretics, they ever used to repel, and repress them by one, and the self same means, and that was with the authority of the known Catholic Church. And look what sentence they pronounced against them for their contumacy, see what censure they inflicted upon them for their heresy, it remained good against them, and irrevocable: it was ratified as the law of the Medes and Persians, which could not be altered, their authority 
Dan. 6. 15.  was grounded immediately upon those words of Verity, What soever you bind on earth shall be bound in heaven, and the Tribunal of heaven confirmed the authority of the Church 
Mat. 16. 19  upon earth, nay standeth expecting what is done by it upon earth, such is the mystical dependency betwixt the one and the other; such is the mutual correspondency betwixt the head, and his members, Christ and his Church. Dare then any man hereafter oppose his private spirit against the authority of this Church? Or will he impudently presume to prefer his own conceit, and opinion before her public tradition?  
61. Ancient S. Irenaeus (who was in manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostolorum, for he lived in the very next age after them) writing against the heresies of his days, and having first declared how the primitive Church was visibly planted by Christ, and his Apostles, and how it was continued to his time, doth then portrait out unto us, & discourse at large of the authority, sufficiency, treasury, tradition, and absolute perfection of this Church, for the repelling of all heresy, and delivering of all truth: his words are 
Iren. lib. 3. cont. haeres. cap. 4.  these. Tantae igitur ostensiones cum haec sint etc. Whereas these things which I have said, are so great demonstrations of the truth, we must not yet seek the truth from others 
A notable testimony of S. Iren. for the authority of the Visible Church.  which is easily taken from the Church: whereas the Apostles did most fully lay up in her, all things belonging to the truth, as in a certain rich treasure-house: so as every man that will, may take from thence the liquor or sustenance of life, for that is the entrance unto life everlasting (to believe the Church:) & all others that fly this way are thieves and murderers, and therefore we must avoid them that are such, but with great diligence we must affect those things, that are of the Church, and from her take the tradition of truth. And truly if our contention were but about some small question in Religion: yet ought not we to have recourse unto the most ancient Churches, wherein the Apostles had once been conversant and so take from them that which is certain and clear for deciding of the question? And what if the Apostles had left unto us no Scriptures at all, had it not been needful notwithstanding to follow the order of tradition, which they have left unto us, to whom they (to wit the Apostles) had committed those Churches?  
62. Thus far S. Irenaeus, which I have of purpose chosen to cite more at large, for that it is sufficient alone to disclose his judgement, and the judgement of that first age next after the Apostles, how far the authority of the visible universal Church then stretched, and was esteemed for, especially for clearing, solving, and deciding of all doubts that possibly could arise in religion. And the reason there rendered by the same Father, is this: She is the storehouse wherein Christ's merits, and the Church's treasure is laid up: She is the way of life, whereby we may come to eternal life, and escape everlasting death: that all are thieves, yea murderers of souls, that do impugn her, or seek other ways of trial then her, and her tradition from hand to hand: That this tradition is sufficient, though there were no Scripture: That from her, and her alone, the truth is to be taken, and not else 
To what trial the ancient Fathers provoked the heretics of their tyme.  where: That by her, and her authority alone, all doubts and questions are to be solved, and decided. Can any thing be spoken more effectual than this? Or is there any more plain, easy, evident, and universal direction? Can any rule be more probable and infallible, than the rule of the Church? And to this do agree both my foresaid Author in many other places of his works, as also all that succeeded him, & took the like enterprise in hand of writing, and prescribing against Heretics, as Tertullian, S. Cyprian, S. Augustine, S. Athanasius, Epiphanius, Theodoret, S. Hierome S. Leo, Vincentius Lyrinensis in his golden book against the profane innovations of the Heretics of his time, and divers others, which to avoid prolixity I omit: all these do principally, and really provoke, and challenge all the Heretics of their time unto this only and sure way of the Catholic Church in their days, for the trial of the truth, and for discerning what is truly Catholic and what is Heretical: their several sentences are to prolix to be contained within the strict precincts and narrow bounds of my brief intended Considerations,  
63. And now to put a period to this my third Consideration, lest it exceed a due proportion, the upshot is this. For as much then as this visible Christian Church, begun and founded by our Saviour under the Apostles, was a visible Church, made, and consisting of visible men, governed by visible Pastors, hath visibly descended from age to age through the centuries of the Church by all lawful, and ordinary succession of Bishops (which Tertullian 
Videsupr,  required of the Heretics of his time, as they would avoid the blot of heresy) that have lineally come down to our days. Secondly, for as much as the authority of his Church was esteemed in every age, to be the same (for infallible direction) that it was in the former first ages, through the assurance of Christ his promise to that effect. And lastly for as much, as the whole universal Church of the fifteenth age hath in a general Council examined, decided, condemned the doctrine of the Protestants for heresy in more than an hundred main points by name, & hath accursed, and anathematized 
The issue of this Consideration.  both them, and all their participants to the pit of hell, & that according to the very self same grounds, whereby the ancient Fathers did use to curse, & anathematize all old heresies, and Heretics in former times: these things, when I considered with more attention & made a general reflection thereon, a sudden fear and care, astonished, yea as it were, overwhelmed me, for that my everlasting salvation depending upon this point, I had been so negligent in examining the premises. And now I plainly saw, as in a perfect glass of most impartial judgement, that unless I could imagine with myself (as divers others fanatically do) that Christ's promise had failed, & that the first visible Christian and Catholic Church founded by him, and spread over the whole world had failed, vanished, and perished, as being overcome by helgates, and over grown with the weeds of error & heresy; I could never have any hope of salvation, as long as I continued in the Protestant Religion. And this was the issue of that Consideration.   

The fourth Consideration.  
THERE remaineth now a fourth consideration, the subject whereof (which notwithstanding perhaps is 
How out of the premises every man may judge in what state he standeth, for being Heretic, or Catholic.  of greatest importance of all the rest) is this, to wit, how out of the premises a man may probably collect, nay necessarily conclude, whose opinions be Catholic, and whose Heretical, and thereupon may reflect upon himself in what state or condition he standeth betwixt both as either affected to the one, or interessed in the other. And albeit this hath been partly discovered by that which hath been spoken in the first Consideration, touching the name Catholic, that signifieth Universal and whole, and not a part or singularity in opinions by choice of a man's own will and judgement (for so Heretic doth signify as hath been laid forth in the second Consideration:) yet shall it be made more manifest by the particular practice of the things themselves, when the name shall pass into nature, and appellation be turned into application. And first to speak to the point in a word, the Catholic admitteth all wholly, and entirely. without addition, or detraction, which the known Catholic Church proposeth to be believed of her sons, as she hath it revealed unto her from God her Father. But as for the Heretic, and the chooser, tamquam Dominus propryiuris, as he that will take his own swing, though it be in Schism and heresy, he making himself judge over all, I mean God, the Scriptures and the Church, admitteth some, and rejecteth the rest, as it pleaseth his private fancy, or displeaseth his peevish judgement: he neither respects the authority of the Church nor regards his own obedience due thereunto: his ground is either Scriptures falsely by him interpreted, or a private lying spirit (such as Micheas the Lords true Prophet prophesied to be in the false Prophets of Baal) wherein he is deluded, or other arguments of reason & nature against 
3. Reg. 22.  faith and the God of nature. And thus he is bewitched & perverted, contrary to all true, and only saving Catholic grounds, contrary to that sure, certain, and infallible way of trial, which erst while we treated of in the third Consideration, and purpose now by God's holy assistance to make use of all in this.  
65. Some men I find to entertain this concepit, that English Protestants and Roman Catholics may live in their several professions of Religion, and be saved together and much more they are of opinion, that all Protestants of different professions and Sects, as Lutherans and Sacramentaries, and much more the different sorts of one and the self same sect, as Caluinists in England, distinguished by the names of Molles and Rigidi, moderate Protestants, 
Whether men may be saved in disterent Religions  and fervent Puritans. And the reasons for this their opinion, are first of doctrine, for that every one of their differences do not make heresies: or if they do, yet not so grievous heresies as the Fathers of the primitive Church condemned and anathematized: they mean such heresies as impugned the persons of the B. Trinity, the Natures of Christ, God and Man, the Incarnation, and Passion, and the like; & consequently though those ancient heresies were damnable: yet are not those of our days (plead the Protestants) but that both parts living well, may be saved, as his Ma.tie in this his Premonition to Princes doth testify, that his noble Mother sent him word not long before her Martyrdom by the Master of her Household, a Scotish Gentleman yet living, that his Ma.tie might persist in his 
Premonit. pag. 34.  Protestant Religion, and yet do well enough, if he lived virtuously, and governed accordingly.  
66. But surely, how far the credit of that master of Household, being a Protestant (as I hear he then was, 
M. Meluin.  and now is) may extend itself to be believed, against the mistress and highest Lady of that Household, in a matter of that quality and consequence, I know not: yet certain I am of this, that the opinion (that a man may be so saved) is most false and absurd in itself, and very unlikely also to proceed from her Ma.tie wise, and religious heart, who with that opinion might have made herself a Protestant, & thereby have escaped the greatest part of her troubles, and perhaps also have avoided the violent stroke of the Axe, which is well known to have been urged upon her, especially in respect of her Religion, and of the fear that was conceived, least in time she might come to the Crown and defend the same (I mean her Religion) with public authority.  
67. And now whosoever it was (wherein I remit myself to his Ma.tie, as most interessed therein, both in Honour, body and soul, as her only Child and heir & chiefest jewel in the world) evident it is, the opinion cannot stand (as now hath been said) either in reason or religion, and may be presumed to proceed from such as have little care of any religion at all; only they would live quietly, enjoy their sensuality, pass the time without any trouble or scruple or repugnant conscience for any thing 
Secret Atheism  touching religion, or that whole subject. And this (if I take not my aim amiss) cometh very near to the point of secret Atheism.  
68 S. Augustine recordeth the like opinion of many in his days, who thought it did not materially import them, whether they were Donatists, or Catholics, so as they professed the Christian faith. Multi (saith he) nihil interest 
Aug. epist 48. add Vincent.  credentes, in qua quisque part Christianus sit, ideo permanebant in part Donati, quia ibi nati erant etc. Many believing that it concerned them not in what side or part each man were a Christian (so he were a Christian) therefore they remained on the party or faction of Donatus the Heretic for that they were borne therein. But S. Augustine vehemently confuteth this false, pestilent, and indulgent persuasion aswell in the place here cited as in many other places of his works, confidently teaching, and averring that a man is made an Heretic by holding any one error obstinately against the Church, and consequently damned also. In Ecclesia Christi (saith he) qui morbidum aliquid prawmque sapiunt, si correcti, ut sanum rectumque sapiant, resistunt 
Aug. l. 18. de ciu. Dei cap. 5●.  contumaciter, Haeretici fiunt, & foras exeuntes, habentur inimici. Those who in the Church of Christ are infected with corrupt and naughty opinions, if being admonished to believe wholesome and true doctrine, they kick against it with contumacy, then do they become Heretics, and going forth of the Church, are held for enemies. So he. And with the same severity holdeth he in his book of heresies, entitled, Ad Quod-vult-Deum, that the believing of any one heresy condemned already by the Church, or to be condemned, if rising afterwards, is sufficient to make the believer & obstinate defender no Christian Catholic, & consequently an Heretic, & so impossible to be saved.  
69. To this opinion subscribeth S. Cyprian, who showing that every least heresy or schism is able to damn a man, that adhereth unto it, writeth expressly thus: Beatus joannes Apostolus, nec ipse ullam haeresim aut schisma discrevit: sed 
Lib. 1. epist. epist. 1. ad Magn.  universos qui ex Ecclesia exijssent, Antichristos appellavit. S. john the Apostle himself did not put any difference or exception of any heresy or schism at all: but called them Antichrists, whosoever were gone forth of the Church for any heresy or schism whatsoever.  
70. And yet this point is pressed further by many other holy fathers, yea strained to every heresy, were it but in one word or syllable. And this was the opinion of 
Hierom. l. 3. Apol. adversus Ruff. post. medium.  S. Hierome. His words are these: Propter unum verbum, aut duo, quae contraria essent fidei, multas haereses eiectas esse ab Ecclesia: we shall read that many heresies have been cast out of the Church for one or two words, that were contrary to the received faith.  
71. To this purpose conduceth that of S. Basill registered by Theodoret, to wit, that a good man ought to lose his life if need require for the defence of one only syllable, pro 
Basil. apud Theod. l. 4. hist. c. 17.  desensione unius syllabae divinorum dogmatum. The reason whereof is touched as well by S. Athanasius in his Creed, where he saith, That he shall most certainly be damned that holdeth not entirely and inviolably the whole Catholic faith; as also by Nazianzen, when he saith, That heresy consisteth sometimes in one word. 
Nazianzen tract. de fide Ruff. interpret non longé ab initio.  His words are these: Nothing can be more perilcus then Heretics, who running wholly over all, do notuill standing in some one word, as by a drop of poison, infect the sincere & simple faith of our Saviour, coming down by Apostolical tradition. This was the judgement of Antiquity: so severe Censurers were all those holy Fathers of the least dram of Heresy.  
72. Thus than you apparently see, that for making of an error or heresy damnable it is not required of absolute necessity, that it deny some thing of the blessed Trinity directly, or some main article of the Creed etc. as many of the first old heresies did, when the doctrine thereof was not so well explained, as now it is, though this be a desperate shift of the Protestant, and most miserable evasion, and yet it will not serve his turn, he being guilty of heresy in all those high points, yea & of misbelief almost in every article of the Creed: for that, as before hath been touched in the third Consideration, the greatness of the sin of heresy dependeth more of malice, and malignity 
What sort of heresy is more damnable.  of the sinner, then of the material object, about which the Heretic erreth; for that he sinneth of obstinacy, and contumacy by his own choice, and therefore is said by S. Paul to be damned by his own judgement, quia eligit sibi in quo damnatur, saith Tertullian, he chooseth to himself wherein to be damned: or else as S. Leo doth more 
Leo tract. cont. Eutich.  largely give the gloss; Propria pertinacia perit, & sua à Christo discedit in sania, qui eam impietatem, per quam multos ante se scit perusse, sectatur, & religiosum atque Catholicum putat id, quod sanctorum Patrum judicio damnatum esse constat. That is, he perisheth by his own pertinacity, and through his own peculiar madness departeth from Christ, who embraceth that impiety which he knoweth hath been the destruction of many, holding that for religious and Catholic, which manifestly appeareth to be condemned by uniform judgement of ancient Fathers. So blessed Leo expounds the place: the reason followeth, for that such a one preferring himself by pride and vanity before the whole visible and Catholic Church, he chooseth to hold that which his own judgement, and fancy doth lead him unto. Whence it may come to pass, that one man erring with less pride, and obstinacy about some points of the blessed Trinity, may sin less damnably, than another that erreth in points of lesser moment, but with more malice, as about the doctrine of the Sacraments, or other points of the like nature. And the reason thereof is, for that this second erreth with more obstinacy, and malice (which corroborateth the very essence of heresy) than the first, though both of these men being out of the Church, must be damned, but yet with different measure of punishment.  
73. This fearful Conclusion then of damnation standing a foot and remaining in full force to be inflicted upon all kind of Heretics: we are now, and next to consider, whether the Protestants opinions at this day wherein they differ from the Catholics, be truly heresy, being compared with the Roman faith and Religion: and secondly we are to discuss, whether the different sorts, sects, and professions of the said Protestant religion, among themselves, especially the principal, as Lutherans & Sacramentaries in Germany, be heresies to the other: and the like of Puritans and Protestants in England, all originally rising from Martin Luther: I say we are to consider, whether all these several heads, be Heretics indeed, the one to the other, or may be saved together, each man dying in his own Religion.  
74. To proceed then in order unto the examination of the particulars. And first that Protestant Religion in many great points throughout the main corpse of controversies now in hand, is truly heresy to those of the Roman 
That Protestants opinions are truly heresies.  faith and Catholic Religion: this point being so clear needeth no further dispute, for as much as the Protestants do openly avouch above an hundred positions, against the same Roman Catholic Church, defending the same with obstinate resolution. And the late general Council of Trent (where the flower, piety, and learning of the whole Catholic Christian world under one spreame Pastor, and infallible conduct of God his holy Spirit were assembled) hath discussed, examined according to ancient grounds of holy Fathers, discovered for Heretical, and thereupon hath anathematized 125. points by name, and that in so many different Canons enacted, concerning the Sacraments only, and the controversy of justification: Besides all the rest, I say, the case being thus clear against them, and their conviction so manifest, there needs no further dispute. For if by S. Augustine his judgement, even now alleged, and other Fathers of greatest learning and credit in the Church, one only erroneous proposition, or assertion held with obstinacy against the doctrine of the known Christian Church, be convinced for a point of heresy, and held for a matter of most certain damnation to the houlder, for that it casteth a man out of the said Church (out of which is no salvation) what is to be inferred where so many condemned assertions are held against the known Church, & authority thereof?  
75. To the second also, to wit, whether Lutherans and Sacramentaries (who made the first division of Protestants, whilst Luther himself was yet alive) be truly and properly Heretics, the one to the other, and consequently that the salvation of one is the damnation of the other, were it possible that any Sectary could be saved: This is with as great facility proved as the former, and that first by the testimony of Martin Luther himself, the original Author of all these later Sects: and then by the mutual, and concurring consent of all the Lutheran Doctors, Pastors, and Prelates that succeeded him.  
76. First I say, it is well known that Luther himself ever reputed the Sacramentaries (that comprehend both Zwinglians and Caluinists) for dammnable, and intolerable Heretics. Let his own testification often reiterated, and seriously aggravated in divers of his books be a sufficient confirmation of this. His first serious Censure denounced against them all, is this: Haereticos seriò censemus, & alienos ab Ecclesia Dei Zuinglianos, Sacramentarios omnes, qui negant Christi 
Luther. in art. ad Lovaniens.  Corpus, & Sanguinem ore carnali sumi in Venerabili Eucharistia: We do seriously censure for Heretics, and Aliens from the Church of God the Zwinglians, and all other Sacramentaries, who do deny that Christ's sacred body, and 
Luther condemneth all Zwinglians and calvinists for heretics.  blood is received by our carnal mouth in the Venerable Eucharist. Can any thing be spoken more clearly, or determined more effectually than this? Or can any Caluinist with any face hereafter exempt himself from out of the number of them that are accursed, and condemned by their own grand Progenitor?  
77. The same in effect he hath in his Epistle ad jacobum Presbyterum Ecclesiae Bremensis: his words are these: All Sacramentaries that deny the Real Presence are Heretics, and for such to be avoided. And yet in a third place (lest any man should think he had altered his judgement) de Coena Domini, of the supper of the Lord, he condemned by name for damned Heretics, the very first Authors of Sacramentary doctrine, to wit, Carolostadius, Oecolampadius, and Zuinglius, (and questionless Calvin had never escaped his singers, as sly an Heretic as he was, had he been then either of name, or note:) well his final and irrevokable doom (for it was denounced against them in his decrepit age) was this: Ego tamquam alterum pedem iam habens in sepulchro etc. I being now old, and having as it were one foot in my grave, do yet carry this testimony & glory with me to the tribunal of jesus Christ, that with all my heart I have condemned, as enemies of the Sacrament, Carolostadius, Zuinglius, and Oecolampadius, and all their disciples and followers, and have avoided their company, & have no familiarity with them, either by letters, writings, words, or deeds, as the Lord hath commanded not to have with Heretics. Thus much of Luther himself.  
78. And now if we should prosecute the several judgements and Censures of all others the most learned Lutherans, against Sacramentaries in this matter of heresy, and namely against calvinists, who were of no reckoning in Luther's days, for that their new heresy was but then a hatching, there would be no end; and I should rather fill a large volume, then contain myself with in the precincts of my brief intended Considerations. Let one or two of the principal serve for all. Mathias Illyricus a great Lutheran superintendant of Saxony, and one of those four that compiled the lying Centuries, doth in a certain book, entitled, Desensio Consessionis Martinistarum, (or Luther anorum) censure Caluinistarum Lyturgiam, the liturgy or service of the Caluinists, not only for heretical, but to be Sacrilegious also: Et proh dolour (saith he) innumeras animas aeterno exitio involuere: And to involve (alas) innumerable souls with everlasting perdition.  
79. Franciscus Stancarus also, no mean Author, one of the Lutheran side, writing to the King of Polonia in his days, pronounceth confidently of all those new professors under Calvin in Geneva, that they were Publici & manifesti haeretici, notorious and manifest Heretics. And yet as though this were little, the same Author in his book de Trinitate, prescribeth this Caveat to the Christian Reader, concerning Calvin (and would to God it were as well remembered and practised in the Universities of England, where young Divines are for the most part poisoned with the drugs and dregs of Calvin's doctrine (my heart bleedeth to think of it) before they can taste of the pure liquor of 
Beware of john Calvin.  antiquity:) well the admonition is this: Caue Christian Lector etc. Beware Christian Reader of the books of john Calvin especially in the articles of Trinity, of the Incarnation, of the Mediator, of Baptism, of Predestination etc. for that they do contain most impious, and blasphemous doctrine. So he. Whereby is understood, not only the censure of the Lutheran Church, concerning the Caluinists 
The Caluinists condemned for heretics by the Lutherans.  doctrine, but also in what articles the difference betwixt them doth principally consist: and these are neither few in number, nor mean in nature, as you see, confirmed by the particular exceptions. Which articles are reiterated by other Lutheran writers, as namely by Albertus Graverus in his book, entitled, The war of john Calvin with jesus Christ, which book was set forth in the year of our 
The war of john Calvin with jesus Christ.  Redemption 1598. wherein he showeth, that the Articles whereby the Lutherans do chiefly differ from the Caluinists heretical doctrine, are of the person of Christ, of the Supper of our Lord, of Baptism, and of Predestination. And jacobus Halbruneir another Lutheran Doctor, published an other book the same year before, to prove Caluinisme to be heresy: and to the former articles of Albertus, he addeth other two, wherein Lutherans and Caluinists do deeply dissent, which are, de Maiestate Christi, & Ministerio Verbi; whereby he maketh it evident, that Caluinists are truly and properly Heretics to Lutherans. And this for the second point.  
80. It resteth now, that I come unto the third rank of English Protestants, and Puritans, which are two different sects of Calvin's doctrine which are found together in no state or Kingdom perhaps of Christendom, but only in England. And although some Protestant writers for dissembling their own divisions, when they deal with 
Of the dissension & disagreement of Protestant's and Puritans, & whether they be he resies one to the other.  Catholics, will needs (forsooth) acknowledge them for brethren, as not differing from them in any substantial point of Doctrine: yet in all their other writings, either against them, or of them, they disclose plainly what they think of each other, holding them both for Schismatics and Heretics, in respect of their Protestant Church. Which being presumed by them (as they must needs presume) to be the only true Catholic Church: it must needs follow, that Puritans, who from their innermost souls detest the same and the communion thereof, as Antichristian, must needs be Sectaries, nay Heretics to that Church. And this is consonant to the doctrine of these Scriptures, and most conformable to the opinion of ancient Fathers, as is before copiously in the precedent Considerations assevered.  
82. For confirmation of which dissension capital, and real hostility, between our Puritans and Protestants in sundry main points of their Religion, I might here allege and produce infinite authorities, and innumerable arguments, if I should not surcharge my Treatise. The two books yet extant printed by public authority, in one and the self same year, I mean the Survey of the holy pretended Discipline, compiled, as it is thought, by him that is now arrived to the highest pitch of Ecclesiastical dignity in that Kingdom: and the other, bearing the inscription of dangerous Positions, ascribed to Doctor Sutcliffe, both of them receiving press at London by john Wolf, Anno Dom. 1593. do sufficiently notify unto the world, how reconciliable the Puritan position is with the Protestant Religion, and that in sundry Articles of great weight and moment. And amongst many others (which to avoid prelixity I purposely omit) the titles of the 22. and 23. Chapters of the Survey are these: That they (to wit the Puritans) do take from Christian Princes, & ascribe unto their pretended regiment, the supreme and immediate authority under Christ in causes Ecclesiastical, and in the oppugning theros do join with the Papists. Whereupon I infer, that if this spiritual Supremacy be any substantial point of doctrine amongst the Protestants, than the obstinate repugnance thereof by the Puritans must needs be Schism and Heresy.  
82. I pretermit divers other books whereof I have been an eye witness, how purposely, and directly they treat of these matters, as namely the Answer of the vicechancellor & Doctors of Oxford unto the petition of a 1000 Puritans, Anno Dom. 1603. wherein it is plainly convinced, that the Puritans hold their platform of Ecclesiastical 
Answer pag. 20.  government, of the government of Christ upon earth, for a thing of no less importance, then is the Gospel of Jesus Christ. They hold it further for an essential part of their said Gospel, for a matter of faith, to be received upon pain of damnation, for an essential mark of the true Church, without the which the Protestants Church is no Church, their faith no faith, their Gospel no Gospel etc. And to conform to that which M. Rogers writeth in his Preface to the Bishop's Articles, where he testifieth that the Puritans do hold their platform, differing from the Protestants, to be a special part of the Gospel, yea the very Gospel itself, & to be of such importance, as if every hair of their heads were a life, they ought to afford them all in defence thereof. So they. And in sober sadness, supposing their principles to be true, have they not great reason, for that their differences be in so main & very substantial points, if we refer them to their heads, whereof there is extant a very substantial declaration and conviction (as to me it seemeth) in the Preface of the Catholic Divine in his answer to Sir Edward Cooks fifth part of Reports, whither I refer the ingenious, & judicious Reader for further perusal of this point: for there it is showed, and irrefragably, against all impugners thereof, proved, how essential and substantial difference of doctrine there is about the origen 
The different origen of Ecclesiastical power in the Protestant, Puritan and Catholic Church.  of Ecclesiastical power, and authority between the Protestants, Puritans, and Catholics of England; the one, that is the Protestant, ascribing it to their temporal Prince; the other challenging it, as most properly pertaining to their private Conventicles & Assemblies: the last & third to the Succession of Bishops from the Apostles, the consequence whereof is this, that whosoever of the three parties have the right in this point, there only is the true Church, there alone is the true ecclesiastial Authority of preaching, teaching, or deigning Ministers, administering Sacraments, exercising Censures, and jurisdiction, binding or losing, remitting or retaining sins, and the like etc. And for the other two Churches, they do remain as secular and profane Congregations, without any vital spirit of Ecclesiastical power at all. Let them then contend never so much about the keys of Ecclesiastical jurisdiction: yet the plain truth is, they shall never be able to open or shut the gates of heaven, unto their own friends, or against their enemies.  
83. And for as much as the Puritans also in their plea, do persuade themselves to have the right on their side, 
Barorwes book etc. Perpetual government of the Church.  they must needs infer the other consequence against the Protestant Church, holding it to be no Church, as the foresaid answer of Oxford Doctors pag. 15. doth confess that the Brownists do ancrre against them, saying: The Brownists do confidently reproach us, that our Church is no Church, our Sacraments no Sacraments, our Prince and people Infidels, as not being baptised at all, our Christian Congregations profane multitudes etc. Thus write they, animated as say these Answerers, by the Millenary Puritan Petitioners, whereby it may be probably presumed, that they also, to wit, the said thousand Petitioners (in most points at least) are of the same opinion.  
84. These things being so, as no man of modesty can deny, my demand is; how can these men, differing in so main a point, be of the same Church? Or how can any man of the meanest understanding, so he have any capacity at all, imagine how these and the Protestants can be saved together? Nay truly the book entitled, The picture of a Puritan, licensed to come forth by authority Anno 1605. containing a comparison of the opinions of the Anabaptists in Germany with those 
The Puritans excommunicated as schismatics and Heretics by the Protestants.  of the Puritans in England, in Dialogue wise, between an English man and a Germane: this book, I say doth pregnantly prove, that the Protestants do hold the Puritans, not only for schismatics and Sectaries, but for Heretics also, as the Anabaptists are: yea the Author holdeth them far worse than the Anabaptists: Your Ana baptists (saith he) come not near to our Puritans, in pride and contempt etc. And then he proceedeth in comparing and paralleling them as well in their opinions, and use of Sacraments, as in many other points of Religion with the said Anabaptists most damned heretics, as all English Protestants themselves generally acknowledge them to be: yea this Author called O. O. Emanuel aggravates the point so much against them, that he compareth them with jews and other such like Infidels. And every where throughout his whole discourse, detecteth and censureth them for obstinate, and wicked Sectaries. And finally to waste no more labour in a matter so clear, I find them ipso sacto excommunicated by many Constitutions & Canons Ecclesiastical of the Bishops and Protestant Church of England; 
Constitut. Can. 4. 56. Can. 7. 8. Can. 9 10. & 12.  as namely for impugning their Church, as also the Rites and Ceremonies established in the said Church; for denying the authority of their Archbishops, Bishops, their consecrating and ordering of the inferior Clergy, for denying of Deans & Collegiate Churches, for being Authors of Schism, and separating themselves as schismatics, for maintaining of Constitutions made in Conventicles, and the like.  
75. And to conclude, every where almost throughout the same Constitutions, they are sharply censured for Sectaries and Schismatics: which censure proceeding from the Protestant Church with so full a stroke of authority must of necessity in their own judgement deprive the others of all means of salvation in that Church, they standing out with pertinacy against the same, as they do: & consequently this doom must needs fall upon one of their heads, that the Protestants, and they can in no case be saved together.   

The fifth Consideration, With the Conclusion of this whole Chapter to his Majesty.  
NOW therefore to return with all humble obedience & loyalty unto your Ma.tie, containing myself within all due, and just bounds of duty, fidelity, observance, obedience, subjection, and submission, which either the law of God, of Nature, of Nations, Reason, Religion, or of my own native Country can require of a subject towards his Dread Sovereign: I do even from my innermost, and heartiest affections, implore this one thing of your said Excellency, and must ever persist to beg it at your highness hands; to wit that after these foresaid premised Considerations to the Reader, your own Princely Person would deign to condescend to enter into some serious Consideration, and mature deliberation, and that with some earnest attention, within the secret closet of your own most wise, judicious, and understanding heart, what is, and may be the great consequence of all this that hath been hither so generally discoursed of, in the main body of the whole: as also to weigh & ponder the weight and importance of each particular treated, and inferred in their several passages.  
87. And first, may it please your Highness to lay together, 
English Protestant's do not make one part often of those Christians which condenne the for heretics.  and compare the several parts, and distinct pertyes of different Professions in Religion, all dissenting from the English Protestant Church, and doctrine therein established, as before hath been sufficiently proved. The instances we bring for a plenary, and particular confirmation, are these: As first the ROMAN Catholics which possess the greatest part of Europe. Secondly, the Lutherans professing throughout Saxony, Denmark, Suecia, and some other States in Germany. Thirdly the Sacramentaries, Zwinglians, and rigid Caluinists, termed by us for their moteferuent supposed zeal, Puritan, and these be dispersed throughout Suitzerland, Savoy, Germany, Hungary, France, Holland, & Scotland, and some parts of England. All these, I say, conjoined together, and compared only with the English Parliament Protestants, do make often parts of Christendom nine at the least: which proportion, or rather disproportion, as indeed it is, especially in Religion, when I seriously consider, and weigh it in the even and impartial balance of an indifferent judgement, I can in all duty do no less, but most humbly propose unto the Christian Prudency and Religious Piety of your Ma.tie, to consider of what importance this is, in regard of life everlasting, that nine parts of ten should hold the English Protestant religion for damnable heresy, by which your Ma.tie expecteth to receive an eternal & neversading crown of glory, awarded by Almighty God the most righteous judge of all the world.  
88 If in a sumptuous, and Royal banquet prepared of purpose to entertain the person of a King, or potent Monarch, there were never so many pleasing and alluring dishes, never such great store of delicate viands, fetched from the sea, or provided by land, never so great appetite in the Princely party invited, if often learned Physicians that were then present, attending upon the person of this Prince to consult, and provide for his bodily health and welfare, nine of them should confidently avouch upon their learning and judgement, nay life itself 
Two important Considerations.  that all those dainties, and pleasing dishes were infected with the drugs of some mortal, and deadly-killing poison, some one dish only excepted, which they could not also well discover; I think it would make the party invited to look about him, to stay himself, and examine well the matter, before he would desperately adventure to please his palate. Or if in a great suit of law, concerning the interest to a Princely inheritance pretended by the plaintiff, it should be either by Parliament or under the great Seal, or by some other Statute enacted, yea, and without fail executed, that if the plaintiff failed in his suit, being either driven to non-suite, or overcome in his suit, that then he should undergo extreme misery, be exposed to infinite calamities, most certainly incur everlasting bondage and slavery; though some one lawyer of ten that were of his counsel, should animate, and give him all the encouragement that possibly he could, to proceed in his suit: yet if the nine other of equal worth and weight with him should be of contrary opinion, dissuade him from the suit, assuring him upon their learning, that he would be cast in the same, yea and condemned, if he proceeded therein, would not this man now begin to consider more seriously of his suit intended? Of his right pretended? Would he not view over, and over his writings? examine all his evidences again and again, least in aspiring to be made for ever, he chance for ever to be undone? Even so the case standeth in the point we have in hand. Here is a royal banquet provided for your Princely Majesty, here is a Princely inheritance indeed, an incorruptible Diadem of glory, prepared for your Excellency: this banquet is not to continue for an hundred and fourscore days, as that of Assuerus did, to set forth the majesty of an earthly 
Hester. 1.  Monarch, but it endureth for ever and ever, throughout all eternity, to disclose the honour, and power, and glory and riches of the heavenly Deity, & divine Omnipotency: the food of this banquet is neither earthly nor material, but heavenly and spiritual, Agnus occisus ab origine mundi: It is the lamb slain from the beginning of the world, that is to be set and served on this table, nay, Deus est qui nobis 
1. Cor. 15 28.  futurus est omnia in ommbus: It is Almighty God himself, who will then, as S. Paul teacheth, become unto us all in all, that is all in the eye for our vision, and all in the taste for our refection, and all in the touch for our fruition, all in the ear of our consolation, and all in our smell for delectation; in a word, all in the senses of our body, and all in the faculties of our soul, Deus omnia in omnibus, for our plenary perfection.  
89. Besides this banquet, there is a Princely Inheritance, and an incorruptible Crown of glory prepared for your Ma.tie, and this Crown so far excelleth all earthly Crowns, as immortal exceeds mortal, incorruptible corruptible; in a word, as far as God excelleth man, and a thing infinite surmounteth a thing finite, betwixt all which there can be no proportion: and is there not cause now, that your Ma.tie should beware of the poison of Heresy that killeth both body and soul? And will not your zealous and religious heart hereafter peruse over all forged writings, and never cease searching, until you have found the evidences of the Catholic Church, whereby your Ma.tie can only lay claim to this Crown of immortality.  
90. And this is all that we your majesties humble subjects, and servants do in our daily sighs, tears, and prayers to Almighty God beg at his hands; to wit, that our gracious God would of his merciful goodness, vouchsafe so to inspire your Princely heart with the principal spirit, that you may once at the least come to make this reflection upon the course that you are in now, concerning Religion. Then should you easily discover the frauds and impostures of the Protestant cause: Then should you disclose the poisoned. and envenomed drugs of their erroneous opinions, whereby they would infect both the body, and the soul of your Princely Person (suspecting no guile, fearing no such treachery) and that to your everlasting destruction. Lastly then should you descry how false, and counterfeit their evidences are, concerning Religion, and that they can never hold plea for the foresaid Princely inheritance, whereunto your Noble Person is interessed.  
91. Your Majesty was borne amongst the Protestant's, as S. Augustine compassionately complained of divers borne amongst the Donatists, & thereby you could not but receive that impression, that was infused, and instilled into you by your first educators, and thereby you have been made (as I trust) rather credens Haereticis, then Haereticus, as the same Father said of his friend Honoratus. Your Majesty is earnest now against the Catholic Roman faith, and professors thereof, and so was I myself too once, and so was S. Augustine, whilst he was a Manichean, and so was that great Apostle S. Paul, persuading himself no doubt, that he ought, yea that he should do God good service, persecuting that 
Act. 26. 9  way of Christian profession, until God had opened his eyes, & enlightened his mind to see the erroneous course, wherein he then was.  
92. And now may it please your Ma.tie to consider of this one reason, which though it be the last, yet is it not the least, viz. that so many of your Ma.tie loyal Subjects, men of considerable birth, worth, and quality, yea and some of them such, that have spent much precious time, and have been content to exhaust their Patrimonies in your Noble Universities, and all in the pursuit of learning and truth of Christian Religion: these men, I say, having now just reason to expect some preferment with other their equals, after their long wearisome labours & endeavours, would not so suddenly change their minds, as they do daily in this point of Religion, forego all future hopes and fortunes, abandon Country, kith and kin, expose themselves to all temporal difficulties and losses, 
The daily conversion of so many learned men in England.  and that without constraint of any, even voluntarily: and after all this to be ready to shed their blond, and sacrifice their innocent lives for their Resolution made, concerning Religion: all which they could never do, were it not that a higher hand than humane, even the hand of heaven leadeth them into the bosom of the Church; were it not upon the force, and efficacy of evident truth, when it pleaseth almighty God so to enlighten their understanding, as in the midst and thickest of the darkness of heresy, to show them the only and alone saving Catholic Truth and Church, as also to frame their wills, and inflame their affections, to yield all obedience thereunto, notwithstanding any obstacles whatsoever.  
93. Alas (my dread Sovereign) what is Rome to us English men that we should so mind it? Or the Church of Rome that we should much affect it? Or the Pope of Rome that we should so highly honour him? were it not that Rome ever was, is, and shall be the Chair of S. Peter: the present faith of Rome the former faith of S. Peter: were it not that this converted our Island, this Church first planted the Christian faith in our Island, this Bishop from time to time repaired, renewed, and continued the decaying faith in our Island: In a word, were it not that all that separate themselves from this head and origen of unity in the Christian Church, are as beams cut of from the sun, as boughs violently broken down from the tree, as 
Cyprian. l. de unit. Eccles.  channels & streams divided from their fountain, which must needs dry up, whither and consume to nothing. This is the sole cause my Liege Lord, that Rome is so near and dear unto us: the Bishop of Rome so honoured by us: the faith of Rome so received of us. This is (may it please your Ma.tie) the only cause of our sudden change, and constant resolution in Region.  
94. And in all this we have not justly offended the King our Sovereign: let heavens Tribunal be witness of our innocency, and we must against all detractions, and calumniations of our unjust adversaries plead it also before your Ma.tie And this same change in like manner will I hope, and pray for, in your Majesty; and with this hope will I for this time again dutifully depart from your Highness, and pass to the Christian Reader to examine now in particular the four heads most Prudently, and Religiously proposed, and resolved upon by your Ma.tie The God of Solomon inspire into your Princely breast the wisdom of Solomon, and make your Ma.tie as an Angel of god, that you may discern betwixt the right hand & the left, the right and the wrong, Catholic Religion, and Heretical innovation: that you may be able to put a difference betwixt those of your Subjects that serve God, and such as fear him not.    

THE SECOND CHAPTER, THAT TREATETH THE FIRST HEAD TOUCHED BY THE KING'S MAJESTY, for try all of a Christian Catholic: which is, the believing of holy Scriptures.  
AMONGST those principal grounds seriously acknowledged, and confidently, yet religiously averred by his Excellent Ma.tie of England, for testifying, & convincing himself to be a Christian Catholic King and no Heretic, the first in place, and order of method, if we duly respect the inestimable weight of the divine, & heavenly subject, was zealously assevered by his Royal Person in these very words following, to wit: As for the Scriptures, no man doubteth I will believe them: but even for the Apocrypha, 
Premonit. pag. 36.  I hold them in the same account that the Ancients did. Which pious assertion of his Ma.tie I for my part believe with all my heart, and be it ever far from me to imagine otherwise of my Sovereign, in entertaining any the least sinister opinion or suspicion, but that He giveth his full consent and assent unto all God his sacred Writ, which He esteemeth to be Canonical Scriptures, and that He reverenceth in like manner the other (as here he saith) distinguishing them by the names of apocrypha, as writings compiled by good, and holy men, but yet for such, as be secundae lectionis or ordinis and not Canonical, or sufficient (for so are his majesties 
Premonit. pag. 36.  words) whereupon alone to ground any article of faith, except it be confirmed by some other place of Canonical Scripture. So his Majesty doth piousty, I doubt not, and with great discretion in his sense aver.  
2. But yet I must ingenuously confess, that employing myself somewhat seriously in my private meditations and most secret silence, about this subject, many difficulties occurred, & divers were the Considerations that presented themselves unto me, as my mind began to be somewhat earnestly bend about this business: and these I have thought good to impart unto the Christian Reader in this place, as they ensue.  

The first Consideration.  
AND first, if this were all, & that on Scriptures behalf there were no more to be required to prove, & make a man a Christian Catholic, but a frank and ingenious 
The believing of Scriptures not sufficient to make a man a Catholic.  acknowledgement to assent unto, and to believe all those Scriptures which we deem for Canonical in our opinion, and for the sense to judge it agreeable and correspondent to our own private imaginations: I say, if this were all, all controversies of Religion betwixt all parties never so opposite & different in opinion might easily (no doubt) surcease, and speedily without either further delay or difficulty, be accorded, for that all sides and parties do freely and voluntarily offer to profess this point, and that as I verily think from their hearts.  
4. But (alas) this is neither all, nor any sound part of all: all is but we deem, and we judge this is Scripture, and this is the sense: here is nothing in all, but that which marreth all, & that in the very main point which should make all, and that is proper choice, private election, which we know by that which hath been formerly treated, and sufficiently proved, must needs be heresy, and consequently this main ground of Scripture itself thus from ourselves taken, and thus laid for avoiding of heresy, openeth the very main gap unto all heresy. And yet I must here (though now with no small grief, and vexation of spirit, I do remember it,) liberally acknowledge, that for some years together (when I framed Religion in the shop of my own brain, proper invention, and private glosses, as 
An example of the Author's case himself.  all Sectaries usually do) I was so heartily affected, sincerely (as I thought) delighted, yea as it were ravished with this alluring consideration, and best pleasing persuasion of Sacred Scriptures alone, whose sole authority I seemed to myself then to follow, and no other human or terrene motive whatsoever, no not so much as once reflecting back upon the authority of the Church (whence as I received the Scriptures themselves, so much more ought I to have received the sense) as I thought myself more then half in heaven, when God knoweth I was ready to tumble into the pit of hell, thinking this way of the Scriptures alone of all other ways, the most infallible, and so certain, as that I could not possibly err thereby.  
5. And being in this peremptory presuming vein, and strain of Scriptures, to add as it were fuel unto the fire of this my strong conceited imagination, I often times remembered, and with wonderful admiration repeated, yea reiterated again and again that animous, courageous heroical sentence and speech of Apostolical, and Prophetical fortitude (as to me it then seemed) of Luther himself, who alleging Scriptures for his cause, and contemning all other proofs, thus triumphantly insulted over King Henuy the eight: Hic sto, hic sedeo, hic glorior, hic triumpho, 
Luther. l. cont. Regen Angliae. f. 342. tom. 1.  hic insulto etc. Here I stand, here I sit, here I do glory, here I do triumph, here I do insult over Papists, Thomists, Henricistes, and sophists, and all the gates of hell, much more over the sayings of men, be they never so holy. 
The strange presumptuous speech of Luther.  God his word is above all: the divine Ma.tie maketh for me: so as I pass not if a thousand Augustine's, a thousand Cyprians, and a thousand King Henry's Churches should stand against me. God cannot err, nor deceive, but Augustine's and Cyprians may err, and have erred. So he.  
6. And truly this bold kind of free speech affected me very much as then, for that it seemed to me simply to proceed out of the exceeding great confidence of his cause, and me thought that I felt and perceived some part, and measure of the same spirit in myself at that time, which brought me also to this peremptory resolution, to wit, that whatsoever I spoke forth of Scriptures, or could make but the least show of words and warrant for out of God's holy book, that must needs be true, certain and infallible, in the very self same sense that I speak it, and could not possibly, no not by men, or Angels be controlled. The same spirit also did I observe in many others of my brethren of the English Ministry, who in like manner, & some of them with great zeal, grounded themselves upon Scriptures, even as I did; which concurrence in opinion did not a little confirm me in this my own headstrong imagination.  
7. But afterwards upon better insight of matters many occurrences, and circumstances of no small importance for the shaking and ruinating of this false and tottering foundation, interposed themselves to the view of my understanding: and these greatly calmed this fervour of mine and abated the edge of my appetite unto the bare letter of the Scripture, and my own Commentaries thereupon.  
8. For first I found, that even Luther himself, that did thus confidently triumph upon alleging of Scripture against 
Luther not ever believed by us, although he city the Scriptures  all ancient Fathers, Thomists, Sophists, Henricistes, and the like, is not admitted nor followed by our English Church, in many of his main positions of Religion, though we of England did, and do hold him for a great Saint, a flying Angel, one that had Primitias spiritus the prime spirit of the new Protestant Gospel: whereupon I have heard some that have presumed in their popular pulpit declamations, amidst their own Sectaries to invest him with the title of a fifth Evangelist: I say, he is not believed by us, though he city never so many Scriptures, and never so confidently in sundry weighty positions and controversies now in hand, as namely about the Real presence wherein he most of all pretended, yea and had indeed founded himself upon clear and evident Scriptures. And is it any marvel, when heresy departing from unity, must needs breed variety, and cause diversity between the Sectmaister and the Sectaries? the Father of innovation and the followers? the author of Schism and the mantainers? the inventors of novelties and the embracers thereof? Let us hear what old Tertullian saith to the same above 1400. years ago, when heresies were yet but young and as it were in their infancy. Mentior (saith he) si non etiam àregulis suis variant inter se, dum unusquisque proinde suo arbitrio modulatur quae accepit, quemadmodum de suo arbitrio eadem composuit 
De prescript. cap. 42.  ille qui tradit. Agnoscit naturam suam, & originis suae morem prosectus rei. Idem licuit Valentinianis, quod Valentino, idem Marcionitis, quod Marcioni de abitrio suo fidem innovare. Denique penitus inspectae haereses omnes in multis cum Auctoribus suis dissentientes deprehenduntur. I am deceived, if they do not yet differ from their own rules amongst themselves, whilst every man therefore tuneth the things which he received after his own fashion, as the author delivered them according to his fancy. The issue of the thing agniseth her nature and argueth the manner of her origen. The same is lawful for the Valentinians, that was lawful for Valentinus, and for the Marcionites, that was lawful for Martion to bring in an innovation in Religion at their pleasure. To conclude, all heresies being thoroughly looked into, are found in many things to dissent from the first Authors and broachers of them. Hitherto Tertullian. Can any more effectually prescription be made, than this, against the Heretics of our days? Do they not seem to express and present the conditions and qualities of their ancient progenitors and forerunners? This than was my first cogitation, that albeit our English Protestant's did well allow and admire that insolency in Luther of pressing Scriptures never so madly understood, against Catholics: yet when he urged never so clear Scriptures against themselves, and their opinions, they reject and contemn both him and his Scriptures.  
9 Secondly, I considered that when the Devil tempted Christ he came not without his Scriptum est, he had the Word for his warrant, and therefore the less I marveled 
Abuse of Scriptures by Heretics.  that all Sectaries and Heretics, from the very first foundation of Christian Religion, had principally founded themselves, and their heresies upon pretence of Scripture, as may appear by the several works of all the ancient Fathers, that confuted them: Frequentes sunt in citandis Scriptures (saith Tertullian:) they are frequent in citing Scriptures. They run over the Law, Psalms, Prophets, gospels, Epistles and the residue of holy Scripture with great facility (saith Vincentius Lyrinensis) and even in compitis & convivijs, in market places and banquets, amongst their own Sectaries, amongst strangers, privately, publicly in 
Cont. haer. cap. 35. See the place, it is well worth the reading.  their books, in sermons, will they be full of Scriptures: Nihil umquam penè de suo proserunt, quod non etiam Scripture verbis adumbrare conentur: they bring nothing in manner of their own, which they shadow not and cloak with some Scripture or other, (not unlike our London Dames, and the wives of other great Towns and Cities at this day. I had almost added Shrewsbury.) Omnes tument etc. all of them swell with pride, all of them promise knowledge, they are perfect Catechistes before they can their alphabet, Ipsae mulieres 
De prescript. c. 4.  hereticae quam procaces, quae audeant docere, contendere, etc. their very heretical women how saucy, and malapert they are, which dare teach, contend etc. So Tertullian. And then further as S. Nazianzen before alleged well noteth, these heretical Scripturians running over all the corpse of sacred Writ, nay galloping over the whole field of the Scriptures, as though the whole were but a horserase, they do here and there, uno verbo vel altero, tamquam veneni gut a inficiunt, with a word or two (of false exposition) as with a drop of poison, infect the whole, perverting the true faith of Christ by their false sense of the Scripture, and that to their own damnation, and damnation of their followers, as the Apostle S. Peter doth signify.  
10. Thirdly, I considered that not only the ancient Heretics, but also the modern schismatics and Sectaries of our time, did by the one and the same spirit appeal to the tribunal of Scriptures, and that both generally against 
Controversies grow endless by appealing only to Scriptures  those of the Roman belief, & particularly among themselves, the one against the other, as Lutherans against Sacramentaries, and Sacramentaries against Anabaptists, and those against these, and every Sectary against his fellow, and all directly against God, his Church, and his Truth. And though each Sectary profess to allege Scripture, and pretendeth neither to build upon the sands nor upon the shore of private fancy, or his own unstable judgement, but upon the main rock of God his word: yet Heresies grow on all sides, and thereupon controversies become endless and interminable. I remember not long since, that lighting upon a little book of the Anabaptists, I fell upon thirty places of plain Scripture, and every one of these places seemed by the extern letter, to make perspicuously for the aforesaid Anabaptists, and their heresies, which yet in England we do condemn, and consequently do hold all those places of Scriptures to be misalledged, abused, and falsely interpreted by them, be they never so many, seem they never so plain or pregnant.  
11. But here I would demand of any ingenious Protestant how the Anabaptist can ever be convinced of his heresies by any grounds of Protestant Religion? Will the Protestant appeal him to the Scripture? The Anabaptist can produce more texts, and allege more plentiful places of Scripture, than he can. Will he refer the interpretation of the places cited on both sides to the spirit? The Anabaptist presently presumeth and braggeth of a greater measure of the spirit than he. Will the Protestant accuse his spirit, as erroneous, and author of a wrong interpretation, as 
3. Reg. 22. 20. 21. 22. 23  Micheas truly charged the false Prophets of jezabel, when he could them that Satan had offered unto Almighry God, that he would go forth, and be a lying spirit in the mouth of all Achabs' false prophets? Then will he reply again, as Zidkiah did, And when departed the spirit of the Lord from me to 
Ib. v. 24.  speak in thee? Will he convent him before the Consistory, and sribunall of the Protestant Church, & Bishops thereof, as divers have been, and were burned by them? The Anabaptist presently complaineth, and in this very justly, that, it is no indifferent kind of trial to be judge in their own cause. Finally will the Protestant remit it to the umpiring of any other present Church, or be content that all Controversies betwixt them shall fall to the decision of the Fathers? The Anabaptist kicketh against that, & cutteth of all means of trial with this text of Scripture, Spiritualis 
●. Cor. 2. 25.  homo omnia dijudicat, & ipse à nemine judicatur. The spiritual man judgeth all things, and needeth not to be judged of any. Thus we see even amongst Sectaries themselves, Controversies grow endless by Scriptures, though all pretend to believe Scriptures, and plentifully to city the same.  
12. Moreover where the Puritans action in England swaicth most, as very usually in good towns & great cities it doth: there shall you find all their Preachers of this humour, they have nothing in their mouths but the Gospel of Christ, the Gospel of Christ, the pure Word of the Lord, as though their false & corrupted Genevian Translation were either part of the Gospel or Word of God. And they seem so far forth to confide to their English translation, as that they affect to allege Scriptures only, putting one upon the neck of an other, disdaining as it were to quote any Father or ancient writer for interpretation of Scriptures or confirmation of their doctrine, esteeming their own expositions, though never so vain and impertinent, to be firm grounds for building any thing thereon, as out of the Scriptures.  
13. And here I remember that not many months past perusing privately with myself the foresaid book of O. O. Emanuel, written by a Protestant against the Puritans 
Scriptures ridiculously alleged by the Puritan.  he among other things discovereth unto the Germane, with whom he maketh his Dialogue, some 15. several places of Scripture, so falsely, and impertinently alleged by Puritan writers, that the German is enforced to conclude, Thus I see already how ridiculous they are. And verily he that shall read the places alleged, & weigh them with any judgement, will confess that they are ridiculously applied indeed, and yet with their followers all must be Scriptures which they speak, and the pure word of God uttered by the instinct of the spirit, be it never so fantastically or fanatically applied.  
14. Well then, to come to the Conclusion, when I saw, and considered all this, and had weighed the same, with that indifferency of judgement that I possibly could, as, in a matter so much impotting my soul, it stood me upon; I began first to suspect this spirit of Luther, that averred so confidently his assurance of the Scriptures, and true understanding thereof, against a thousand Cyprians, a thousand Augustine's, having no other ground thereof, than his own particular persuasion to that effect: which persuasion notwithstanding was, and is in many points, held & proved to be erroneous, by such as followed his breach, and namely by the Church of England: in which I saw many that rejected him, to be as confident in their own persuasion, and to aver for Scriptures, and the true Word of God, whatsoever themselves did found out of the Bible in their own sense, and consequently I did infer, as a most certain sequel, that this profession of admitting, believing or following Scriptures, each man out of his own sense and judgement, without any certain rule, band, or limit of exposition, cannot be sufficient to prove a man a Christian Catholic, and no Heretic, for that it may open the way to be an Heretic, if his choice of interpretation be erreneous. And thus much of this first Consideration. There followeth the second.   

The second Consideration.  
WHEN Almighty God of his infinite goodness & mercy, after that immeasurable space of eternity, wherein the Blessed Trinity had reigned, & gloriously 
That Scriptures were not written for many years after their Church began.  triumphed without any creatures, condescended to make a world, and to create man, and consequently vouchsafed thereby to institute a visible society, company, or Church upon earth, to acknowledge, serve, and honour him leaving unto them sufficient directions whereby they might accomplish their service to him, and thereby to arrive to the haven of happiness: the same most wise God governed the said Church for more than two thousand years, without any written word, that is now extant. And after this large space, when it pleased the Divine Majesty, that the history of the world's creation, man's propagation etc. should be committed to writing for the benefit of succeeding posterity, he stirred up that great governor of his people, and Prophet Moses, enabled him with a great measure of his principal, and prophetical spirit, inspired him, and then appointed him to compile those famous books commonly called in Greek Pentateuch, the first five books of the Bible, to wit, Genesis the book of creation, Exodus the book of their departure out of Egypt, Leviticus the book of Priests and Sacrifices, Numeri the book of numbering the people, and Deuteronomy the book of the laws repetition.  
16. In like manner the same God, whose pleasure was ever to be with the sons of men, holding the high hand of his divine providence over his Church, inspired likewise and appointed others also after the example of Moses, holy men, to compose and write other books afterwards upon divers, and sundry occasions offered, as in the old Tement may be seen. But yet we shall not find, that any of those books of Moses, or any of the rest, that were written by the other Authors were digested, and collected in manner, and method of orderly institutions, as in all other arts, and sciences is wont to be done, but rather by piece-meal, and by parts as occasion fell out, the Authors thereof principally intending an historical narration, rather than any exact doctrinal instruction: and the reason is this, for that the ordinary institution, and instruction of 
How Scriptures were first. written.  every man how he ought to believe, live, fear, and serve God, was for all this time (before the law written) to be taken only from the Church by traditions of Fathers to their children: and after the said law was written, also every man, and woman was not remitted promiscuously, hand over head, to the reading of those books: but he was sent to take his instruction, and institution from the ordinary Superiors, Doctors, Governors of that Church and these were to expound the law unto him. For which direction, and tradition we find this warrant and commanding, yea prescribing authority, Ask thy Fathers, and 
Deut.. 2. 7.  they will tell thee, thy elders, and they will declare unto thee. Again, The lips of the Priest preserve knowledge. And yet in a third place I know that Abraham will demand and teach his sons, and household, 
Gen. 18. 19  that they walk in my ways etc.  
17. And now to come from the law to the Gospel, from Moses unto Christ, and so to proceed orderly with the history of the Church: as God is no changeling, but ever like himself, even so the beginning, proceeding, establishing of the new Christian faith, and Church, was not much unlike, if not altogether resembling the former. For first this Church was planted by our Saviour at Jerusalem and speedily by the industrious ministry of the holy Apostles, assisted by the instinct of the holy Ghost, spread over the face of the earth: and yet neither the Church, nor the Apostles, the principal pillars of the Church, had as at this time any written instruction or methodical institution delivered unto them, concerning their teaching, preaching, or believing, except only the articles of the Creed, delivered by tradition in the Church, as will appear in the subsequent Considerations. Secondly, the institution that they had, they received it by instruction from our Saviour his mouth, and from the immediate instinct, suggestion and inspiration of the holy Ghost; who was promised by Christ himself (who could not lie, nor deceive) to assist the Church continually unto the worlds end: and by this institution, and inspiration alone 
Matt. 23. 20.  they taught, and converted both jews, and Gentiles, instituted Churches, establishing laws and orders of life by word of mouth, and tradition only from hand to hand before any thing of the new testament was committed to writing. And this was the condition of the Church for some years, and that in the infancy and purity of Christian Religion, as the Protestant must perforce confess. Thirdly, when the Wisdom of heaven thought it expedient, that something should be written, the first thing committed unto writing in the new Testament, was the Gospel of S. Matthew, and this was collected, and digested in that very order, as it is now presented to the Church, and that some eight years after the ascension of our Saviour: then the Gospel of S. Mark some five years after that: & then that of S. Luke written twelve years after the former, wherein divers things omitted in the other Gospel of are recorded. And last of all was written the Gospel of S. john, containing in it many great, and important matters, which are not found in any of the rest: and this was not written of 66. years after the first visible Christian Church was planted, and established by the coming of the holy Ghost.  
18. And now as all the rest were written upon particular 
The Church continued many years without written Scriptures  occasions, so especially was this famous Gospel of S. john, which is the very key, opening the door unto the understanding of all the rest, and particularly upon the occasion of Ebion, and Cerinthus their heresy, which impugned the Divinity of the Son of God. Whereupon I do infer, that for that which concerneth the new Testament, the Church was for divers years without any Scriptures at all: and for 66. years (which is the age of a man) the points related by S. john more than were uttered in the other gospels (which are many and most important) were received and believed in the Church by tradition only. And now for Conclusion of all, I would demand but one thing of the Protestants, that make such show of appealing unto Scriptures, and the Primitive Apostolical Church: & this was demanded above 1400. years ago by S. Irenaus before cited, who lived in the very next 
Iren. lib. 3. cont. har. cap. 4.  age after the Apostles upon the very like occasion: Sineque Apostoli Scripturas reliquissent nobis etc. If the Apostles had left unto us no Scriptures at all, yet ought not we to follow that order of tradition, which they left to those to whom they committed their Churches? So that holy Bishop and Martyr: especially ought we not to follow that order of tradition, since the true worship of God, and the saving doctrine of the Gospel of Christ continued for 2000 years in the time of the law, and for many other years in the days of the Gospel; and that in the breast of the Church, to be delivered by tradition only without the help of any word written?  
19 Whereby we cannot but discern, and must acknowledge that Scriptures or the written word of God, were not so absolute necessary for the revealing of God his will unto man kind, and the continuing of man in that saving knowledge of him: but that his Divine Majesty might have propagated, and preserved his doctrine, and man in the truth by tradition only of word of mouth, without any Scriptures at all, if it had so pleased him, as he did for many ages and generations together, both before the first great deluge by water, in the days of our first patriarchs, until Abraban his time, whom he chose for the head of his people: as also afterwards when he directed the same people by like tradition, as well in Egypt, where they remained in most cruel bondage for 400. years, as else where, before Moses wrote his forenamed books. And the like he might have done with Christians to the world's great general consummation & last inundation by a flood of fire (according to S. Irenaeus his sentence) if he had listed, as having instituted a more orderly, exact, and authorized Church; yea, and having endued it with greater privileges, according to the perfection of the new law, above the old, than he had done unto the former of the jews. Whereupon it must needs follow by force of necessary consequence, that the tradition of this Church, and pure authority thereof, both in propounding Scriptures unto us, and discerning the same which are truly Scriptures, and which are not, as also for delivering unto us the true sense, and meaning thereof in their interpretation, and exposition, is much more to be respected by us than was that of the jews. Forasmuch as Christ our Saviour promised the continual assistance of his spirit unto this Church, and that in such measure, as that it should alone be able to withstand all the infernal power of Satan, and the gates of hell, idest, the very entrance of all kind of error, or heresy into it whatsoever.  
20. These then, that never so solemnly and never so 
How Heretics do handle Scriptures.  confidently profess that they for their parts do believe, and follow the Scriptures, without due reference, or respect to the Church, forsomuch as all Sectaries, and Heretikcs, that are no Catholic Christians do profess the same, as hath been already evidently showed, that is to say, they will openly bear the world in hand, that they build their whole Religion upon the main foundation of the Scriptures: whereas notwithstanding it is out of question that they rather build upon their own idle heads and fanatical spirits; forsomuch as they deduce their acknowledgement of Scriptures, and the interpretation thereof from their own brain, sense, and private fancy, and not from any more stable authority at all.  
21. This is made evident, and perspicuous, if we exnmine any the least sect, or sectary in the world, or compare many of sundry sects together, for that every one of them, though as opposite among themselves, as heaven and hell, light and darkness, God and Beliall: yet will all pretend to build upon God his word, all will appeal unto Scriptures, the Lutheran, Caluivist, Anabaptist, Brownist, Protestant, and every other sectary: but when you tie them to the point, bring them to the examination of the Scriptures, question them concerning these two particulars, to wit, which is Scripture, & how it is to be understood, then do they appear in the lively colours of Heretics, then do they discover their own heretical fancies to be both all, and the chief grounds, that ever they had to build their religion upon, as by the ensuing Considerations will better appear in both the heads before touched.   

The third Consideration.  
IF the Oracle of the Prophets, and Apostles, the divine Writ, I mean so called, because the holy Scriptures were written by the ministry of Prophetical, and Apostolical men, be in their own nature of that sublime excellency, and transcendent eminency, as hath been formerly 
How to know what is truly Scripture.  deciphered and discovered unto us: If the authority of the said sacred Writ be not human, but divine, not the word of any mortal man, nor proceeding from any earthly spirit, but the word of the immortal God, breathed non his heavenly spirit: and consequently, if it be not in itself most holy, sacred, sure, certain, and of infallible truth; then let us assuredly know, that as on the one side, it is a capital crime of sacrilege to decree any thing for Scripture which is not, or to intrude any human writing into the participation or association of God's Divine word: so it is a sin no less damnable on the other side to call rashly into question, or to disauthorize any part, or parcel of that which is Scripture indeed, or to deny thereunto the honour due to divine and sacred Writ: and therefore it highly importeth us aswell in the one as in the other to manage ourselves with all humility, sobriety, modesty, and circumspection, in a matter so weighty as the Scripture is, and so nearly concerning the eternal salvation or damnation of our souls.  
23. Now than if the point standeth thus, it behoveth us indeed (if in any other matter, then especially in this) to use all careful and exact diligence, that we may find out that certain rule, and infallible direction before mentioned, that by the immediate guidance thereof we may most certainly attain unto this, to wit, to know, what is truly Scripture and what is not: & if ever this were necessary, then much more in these later and worse days, and times of schism and heresy, when as no small controversies are stirred up about the same.  
24. For whereas so many dangerous Sects, and heresies of perdition (to speak in the phrase of the holy Ghost) 
The place is above cited.  are raised up from hell in these our unfortunate times (unfortunate indeed in respect or them,) and that within the compass of one age, since one luxurious Luther opened the first gap to the general detection; all which schisms, and heresies (as before hath been notified) covertly shroud themselves under the name and pretenced veil of Scripture: the first contention, and now most necessary question 
How to know what is Scripture and what is not.  to be discussed with them, is what books of the Bible or parts thereof are truly Scripture, & what are to be wiped away, & to be cut offron the sacred Canon of holy writ: and all to this end, that we may undoubtedly, know upon what grounds we may stand safely, in citing authorities from thence.  
25. Furthermore, forasmuch as all the books of the sacred Bible, God's holy volume, have commonly, & anciently hitherto been divided into these three orders or ranks: the first into such as were never called into question by Catholic 
Apud Trenaeun l. 1. c. 20. 22. 29. Apud Aug. l. 32. cont. Faust. c. 2. & l. 334 cap. 3.  men though there never wanted heretics calling themselves Christians, & reformed Christians, as the Protestants do at this day, that impugned the same, as the Basilidims, and the Marcionists, rejecting the old Testament, as indicted by an evil God, and Faustus Manichaeus contemning all the four gospels, as written by impostors.  
26. The second into such books, as albeit some men did for some time doubt, whether they were Canonical or not; yet afterwards they are received into Canon by the whole Church: that is, held for divine books, written by the spirit of God, and of such infallible truth, as they may be a Canon or rule, or sure direction unto our infirmity, for any thing that is found in them. For so S. Augustine, from the Etymology of the word describeth the meaning of the word Canonical, being applied as a fit Epethete unto the Scriptures.  
27. The third order is into such books, which notwithstanding they go ordinary in the common Bibles, and contain in them many good moral instructions of piety, and were sometimes by some particular men esteemed for essential parts of the Scripture: yet were they never so accounted by the universal Church, and therefore they are called Apecryphas, that is hidden or obscure, for that their authority was never received, or published generally in the Church, and for such are reckoned the third and fourth of Esdras, the Appendix of the book of job, the book of Hieremy, entitled Pastor, the prayer of King Manasses, and finally the 151. Psalm.  
28. I say now, this tripartite division of holy Writ, being thus generally admitted, and received by all orthodox Divines, doth it not concern every man that is careful of his soul's salvation, to inquire diligently after the pursuit and knowledge of these things, especially in this general summoning, and appealing of all unto the Scriptures for the final decision of all Controversies?  
29. And now to speak something to the point concerning these three ranks and orders of books. The third 
What books are now in Controversy.  of these is generally rejected by all, as well Catholics as Protestants: the first is admitted by all. All the question than is concerning the second, and this comprehendeth sundry books both of the old and new Testament, as of Hester, Baruch, certain parcels of Daniel, the books of Tobias, judith, Sapientia, Ecclesiasticus, and the first and second of Maccabees out of the old Testament, and certain parts of the Gospel of S. Mark, S. Luke, and S. john, with the Epistles of S. james, S. Jude, the 2. of S. Peter, the 2. and 3. of S. john, and the Apocalyps out of the new. All these I say are received by those of the Roman Religion for Canonical Scriptures, in the sense before defined out of S. Augustine: that is to say, for holy and divine books, written by the finger of Almighty God, by the ministry of those who were Pens of a ready writer, and consequently these of the second rank, were of no less authority, nor infallible verity, than those of the first order, for that in things immediately, and a like proceeding from God his spirit, there can not be less or more truth, but all are of equal credit, and so equally to be received, honoured, esteemed, and believed. And thus much for the Catholics, who for a infallible ground, and assured direction in this matter follow not any private erring spirit, but the never-deceiving authority of the Church; which Church and spouse of Christ being guided by the spirit of God, according to the promise of Christ her bridegroom, hath from all ancient time in former ages, in her councils, Synods, and Ecclesiastical Decrees, notified, declared, determined, and established the authority of these foresaid books of the second rew for infallible and Canonical: that is to say, declared them to be such, and ever have been such, to wit, of most certain and infallible truth, though sometimes and amongst some men there have been doubt thereof. And this is the manner of the Church to declare what is Scripture, but not to make it.  
30. But as for the Protestants, I find such diversity and contrariety, such opposition, and contradiction among them, that they seem unto me as men in tangled, shall I say, nay perplexed, and distracted, not knowing what to do, or whither to fly, or which way to turn them in this great business of discerning, and admitting Scriptures. And surely the reason of all this misery ariseth from themselves alone: Perditio tua ex te, it was spoken of Israel's transgression, but never more truly verified, than of heretical innovation: 
Hos. 13.  for that these miserable deceived, and deceiving souls leaving the high road of the Church's prescription, can never possibly attain unto any infallible direction, one following one thing, and another another, and that in this main point of the Scriptures importance, Quot capita, tot sententia, every man will be a chooser, every one will show himself an Heretic: whence it cometh to pass, that God's word is wretchedly abused, blasphemed, rejected 
Protestant's follow their own choice or election in admitting or rejecting Scriptures.  by some, rend and torn in pieces by others, and that which on God his part was ordained, and prepared for them to be a savour of life, unto life, becometh by their misusage of it a savour of death, unto death: and to speak all in a word, through the fault of their own perverse will concurring, and God his most righteous judgement following them hard at the heels, it cometh to pass, that, 
2. Cor. 2 15. 16.  that word which was given as a pillar of fire to direct, and lighten them into all verity, is turned into a pillar of smoke, so darkening and infatuating their understanding, that they rush headlong into all kind of heresy.  
31. This being well perceived by his Majesty of England, according to that notable apprehension of his Noble Nature, he, as it were out of a pious, zealous, and Religious disposition (though wrongly miss by some timeserving, and Statizing Theologue, who is somewhat to near unto his Royal Person) writeth as in part before you have heard, concerning the Scriptures, and it is in effect as followeth: As for the Scriptures, no man doubteth, I will 
Premonit. pag. 36.  believe them. But even for the Apocrypha, I hold them in the same account that the Ancients did: they are still printed and bound with our Bibles, and publicly read in our Churches, I reverence them as writings of holy and good men, but since they are not found in the Canon, we account them to be secundae lectionis or ordinis (which is Bellarmine's own distinction) and therefore not sufficient, whereupon alone to ground any article of faith, except it be confirmed by some other place of Canonical Scripture. Thus writeth his Majesty, out of a good meaning no doubt, and therefore great pity it is, that so Virtuous and Religious a Hart should err, or conceit amiss. But who shall determine, whether these Scriptures here called Apocrypha (which are those of the second order before mentioned) be Canonical Scriptures or not? Herelyeth the substance of the question. His Ma.tie here, upon the suggestion of his Domestical Ministers of England, saith no: but the ancient Church of Christendom saith yea, as doth also the present: and her judgement being in this case above all earthly authority, is to strike the stroke betwixt God, and man. Let the word of my Sovereign in all otherthings stand as the strong mountain, that may not be removed, and as the law of the Medes and Persians, which could never be altered; only let not my lord the King be displeased with his servant, and 
Dan. 6. 15.  subject in this, if his word may not stand, but must of necessity fall to the ground: as being countermanded by the word of God, that cannot, nor will not be disauthorized by the word of any mortal man.  
32. It was suggested to his Ma.tie (but sinister was the information) that Cardinal Bellarmine in his first book de Verbo Dei, cap. 4. held the former distinction of secundae lectionis or ordinis, and that in his majesties sense: but it is nothing so, in the sense that here is set down by his Majesty, to wit, that this second order of books, are of less authority than the first. For albeit Bellarmine doth (as before hath been said) divide all the books that are in the Bible into three ranks or orders, first into such as were never called in question by any Catholic men: Secondly into such as notwithstanding sometimes have been doubted of by some, yet were afterwards admitted by the whole universal Church: And thirdly and lastly, into Apocrypha: 
Bellarm division of the books of Scripture.  yet doth he not either call those books of the second order Apocrypha, or secundae lectionis, as here is set down, nor yet secundi ordinis in his majesties sense, as though they were less to be believed, and of less authority than those of the first rank; but rather he averreth the quite contrary, that they are all of one and the self same authority. And therefore whosoever he was that suggested this place of Bellarmine unto his Ma.tie, he dealt not well and sincerely therein with his Prince, and he is bound by the law of conscience, and by the law of a subject towards his Sovereign to acknowledge his error; were it of malice, or of ignorance committed, and humbly prostrate upon his knees, to crave pardon for this abusing of his Lord, and ever after to beware how he presume to whisper any such untruth palpable, and notorious falsehood into the ears of his dread Lord and King.  
33. But now forasmuch as this point of denying the infallible authority and irrefragable credit of any the least book, part, or parcel of Scripture, is so heinous, and temerarious a sin as before we have touched; yea, and that committed against the Blessed spirit, that breathed them all, and streamed these pure waters of life from one and the same living, and life-giving fountain: Let us in the name of God, in timore & tremore, even with fear, and trembling, since the horror of the sin committed requireth this at our hands, examine a little in what a dangerous, nay damnable state the Protestants of our days do stand in, about their disauthorizing of Scriptures, not in blotting out one book alone, but in wiping out many together from the number of the sincere Canon: and let us further consider in what a gaze, and maze they stand, being uncertain of their ground also, what they ought to believe, hold, or determine, after they have lost the sure and stable-staying anchor of the Church's authority in this behalf.  
34. As for example, the Catholics do believe all 
A sufficient Prescription for authorizing these books for Divine Scripture being 1200 years ago.  those books before mentioned, which are secundi ordinis in Bellarmine, both the old and new Testament, to be Canonical Scriptures of infallible truth: and the reason is drawn from the Church, for that she in her ancient councils hath admitted the same for such, at least wise since the 47. Canon of the third Council of Carthage was enacted, wherein S. Augustine himself was present, and subscribed to the said Canon, which Canon averreth them to be books of true Canonical Scriptures: amongst which for example goeth the Epistle to the Hebrews: and of this, my purpose is at this present to make some particular Consideration, for that the time (within whose limits I am straited) will not easily permit me to treat of all.  
35. This Epistle than is believed of the Catholics, to be a true part of Canonical Scripture, and written by S. Paul as well as the rest, for that it was so received by the Church in old time, as namely in the Council of Laodicea, the 59 Canon. And after that again in the third Council 
Touching the Epistle of S. Paul to the Herald brews.  of Carthage before mentioned, and cited in divers other councils, and namely in the first Nicene (whose authority his Ma.tie of England offereth to stand unto) in the first Ephesine, and of that of Chalcedon, in all the grand Parliaments of the world's General councils it was received, and acknowledged as the genuine Epistle of S. Paul. But now in these our unhappy times matters be raked into Controversies again, and that after the whole Church hath in divers Synods established the thing: and every sort of Sectaries will needs adhere to their own brainsick fancies, and will prefer their own private opinion before the public determination and resolution of the Church. Amongst all others, as the Captain and ringleader of the rest upstarts, Martin Luther (but it was after he had broken vow, and cloister, and married a Nun) taketh upon him to censure the matter in his Prologue to that Epistle, reversing, as erroneous, the grave and infallible judgement of so many General councils directed by the spirit of God; his words be these: This Epistle (saith Luther) was neither written by S. Paul, nor by any other Apostle, and it containeth in it some things contrary to the evangelical and Apostolical doctrine. This was Luther's heady and giddy censure of this admirable parcel of holy Writ. Will any man hereafter so desperately cast away himself in crediting him, who thus discrediteth God's word?  
36. With Luther in this point conspire all the learned Lutherans about the disauthorizing of this holy Writ, and namely joannes Brentius in his Confession of Wittenberg, cap. de sacra Scriptura, and the four Magdeburgian good fellows in their first loud-lying Century, the 2. book, the fourth Chapter, Col. 55. and that audacious, and impudent Examyner, and Censurer of all the learning, and learned men of the whole Christian world, I mean Martinus Kemni●ius in his examen of the 4. Session of that famous Council of Trent: And upon this these men adventure all their souls. Will any man suffer himself any longer to be deceived by such pure reformers, nay rather impure impostors? But john Calvin the next succeeding reformer of these Reformers being to begin a new sect of his own head, he thought it most convenient to oppose himself against the Lutherans in this point, and therefore in his first Institutions printed in the year of our Lord 1554. cap. 8. §. 216. he proveth that the Lutherans do err in this point in holding it not to be an Apostolical Epistle: yet he will not affirm that it was written by S. Paul, but rather perhaps by Bannaby, or Luke, as may appear in the same Institutions, Chap. 10. §. 83. and Chap 16. §. 25. Upon which scruple raised by 
How Calvin opposeth himself to Luther & yet agreeth not with the Catholics.  M. Calvin, the Calvinian Ministers at a certain Conventicle of theirs, held at Poysy in France in the year 1562. do in the third article of their Confession, set down this Epistle to the Hebrews to be divine Scripture: but yet incerti authoris, they leave the author of it to be doubtful. And this is a subtle trick peculiar to Calvin his invention, to wit, to differ from other Protestants, and yet not fully to agree with the Catholics, but to have something singular to himself, as you see in this controversy, and it might be proved in many other.  
37. And here now I would demand, upon what warrant in the world doth john Calvin, and his Sectaries contradict, and oppose themselves against Luther, and his followers in this point? Certain it is, he agreeth not with the Catholics at a●l: and it seemeth then, nay it is more than certain he followeth a several way, and strain by himself, and hath no ground, or guide therein but his own will, judgement, choice, and election.  
38. The like dispute I might propose about other books, or parts of Scriptures, and namely concerning the Epistle of S. james and the Apocalyps: the former whereof is rejected both by Luther, and all the forenamed Lutheran writers, Brentius, Kemnitius, and the Magdeburgians; all these avouch it to be no Scripture: but yet it is asserted, and asscuered by Calvin and the Caluinists for genuine, and undoubted Scripture. The second, which is that mystical book of the Revelation composed by that high-soaring, and Egale-winged john, S. john surnamed the Divine this book, though it be in like manner discredited, and 
Why the apocalypse rejected by Luther is accepted of Calvin & Caluinists  disauthorized from Canon by Luther, and most of his followers, as namely by Brentius & Kemnitius in the places before alleged; yet is the same book eagerly defended against them by Calvin and his followers, and good reason have they in their judgement for it, forasmuch as thence they take upon them to demonstrate the Pope to be Antichrist, and the Whore of Babylon, in regard of the seven hilled City, & I know not upon what imaginations beside. And this Consideration may be presumed to have been an especial motive unto those chief Lutherans the Magdeburgians, causing them to forsake both their Father Luther, and their Lutheran brethren in this cause, and to concur, and conjoin themselves with Calvin, and the Caluinists in defence of the Apocalyps.  
39 And yet I do not perceive how his majesties assertion here about these books, doth not rather agree with the Lutherans then with the calvinists, for so much as he holdeth all those books for Apocrypha & no Canonical Scripture, which are named by Bellarmine to be secundiordinis: in which second order (as before hath been declared) the Cardinal comprehendeth also these Epistles, to wit, the Epistles to the Hebrews, that of S. james, and the Apocalyps and consequently it is necessarily deduced, and inferred upon his majesties words and discourse, that he holdeth these for no Canonical Scriptures. And this is contrary unto Calvin, and unto the Church of England, and unto his Majesty himself: for he avoucheth them to be Scriptures, and so upon my knowledge doth the present Church of England. And lastly his Majesties so long standing upon the Apocalyps in this his Premonition, doth well show that he esteemeth it for Scripture: and this contradiction also must light upon him, who against knowledge and conscience (if he hath either) wrongfully suggested the place of Bellarmine unto his Ma.tie  
40. But my main Conclusion of all is this, that nothing can be certain, as here it is sufficiently proved, 
The conclusion of this Consideration  when a man once departeth from the Authority of the Church (for this is a certain rule unto all, & such a rule as is authorized by God himself:) for then every man may make and unmake Scripture at their pleasure, & upon their own peril. But sure I am, that he can neither give, nor take away divine authority from the Scriptures. And if you say, that neither the Church can do this, I demand first, who art thou that comparest thyself with the whole Church? I grant it to be true, but yet let me tell thee this withal, that though the Church cannot give divine authority to any writing which from the beginning was not truly Scripture, nor take away the same from any part of that, which from the very beginning was Scripture: yet may the Church declare what books were written by Prophetical or Apostolical men, as before hath been said, and consequently by the finger of the holy Ghost, and so were Canonical Scriptures, and of infallible truth: and this might the Church know partly by tradition (others not knowing the same, might without suspicion of heresy doubt of their authority before the said declaration of the Church) and partly also by the ever guiding assistance of the holy Ghost in her Synods, when any such weighty matters, for direction of the whole Church, were treated: in which councils the said Church after due inquisition made, and invocation of the holy Ghost (as her common custom is) might no less conclude, and bind all with Visum est Spiritui Sancto, & Nobis, then did they of the first Council in the Acts of the Apostles, which no private man hath authority to do, though Luther and Calvin presumed to determine the same.   

The fourth Consideration.  
THE brief sum of all hitherto treated of in this second Chapter concerning the Scriptures, is in effect 
How the true sense of Scripture may be tried.  thus much: first, every believing & appealing unto Scriptures, is not sufficient to prove a man a Christian Catholic, for that each Sectary doth offer this. Secondly, that tradition without Scriptures might have continued as sufficient for instruction, if God had so pleased, according 
1.  to that of S. Irenaeus before cited: and this is proved for that both the Church under the law, and under the 
2.  Gospel, were instituted & ordained by tradition without Scriptures, as appeareth by the very time of the writing of the Scriptures, both of the old and new Testament after that the Church was first planted. Thirdly the written 
3.  Scriptures are distinguished & discerned what is Scripture, and what not, what Canonical, and what Apocrypha, and that by tradition, and this is all about the letter of the Scripture only. There resteth yet the greatest 
4.  point of all, and of most importance behind, and this is, how true Scriptures are to be rightly sensed and interpreted. For if that of Tertullian be true in the 17. Chapter of his Prescriptions, Tantùm veritati obstrepit adulter sensus, quantùm & corruptor stylus: A false gloss marreth the truth, as much as a naughty text. Or that of S. Hierome: Nec putemus in verbis 
Hier. c. 3. in epist. ad Ephes.  Scripturarum esse evangelium sedin sensu, non in superficie, sed in medulla, non in sermonum foliis, sed in radice rationis. Neither let us think, that the Gospel resteth in the words of the Scriptures, not in the sense of the Scriptures, not in the rind or barky letter of the words, but in the marrow of the meaning, not in the wordy leaves, but in the root 
Aug. in psal. 140. praef. prope initium.  of reason, by a right understanding thereof. Or that of S. Augustine to the same effect: Si in Scriptures fanctis profunda sunt mysteria, quae ad hoc absconduntur, ne vilescant, ad hoc quaeruntur, ut exerceant, ad hoc aperiuntur, ut passant: if there be profound mysteries in holy writ, which are therefore hid that they become not vile, therefore sought after, that men may be exercised, and set on work, therefore disclosed, that they may feed. Lastly, Si mare sit divina scriptura, habens in se sensus 
Lib. 3. Ep. epist. 19 Constant.  prosundos, altitudinem Propheticorum aenigmatum, as S. Ambrose averreth: If divine Scripture be a sea, containing in it bottomless depth of profound senses, that is, the depth of prophetical riddles, questions and predictions etc. Si machera etc. as the same author hath it: If it be a sword with a sharp and cutting edge, oh then how warily ought we 
Ambros. l. 3. c. 3. in Lucem.  to walk in this way of sensing Scriptures? Quae nihil aliud est nisi Epistola quaedam omnipotentis Dei ad creaturam suam, as S. Gregory speaketh; which is nothing else but a certain Epistle 
Lib. 4. Epist. regist. epist. 40.  of the omnipotent God unto his own creature.  
42. If a subject should either maliciously, or negligently misinterpret the letter of his Prince, and that in a matter of some great moment, should he escape severe punishment? And shall the treacherous heretic who wilfully 
The danger of rash using or abusing the Scriptures.  and maliciously upon his own perverse choice depraveth corrupteth, and misinterpreteth the Scriptures, the letter, Epistle, and proper hand-writing of his God, escape deserved condemnation? Grande periculum est in Ecclesia loqui, ne fortè interpretatione perversa, de evangelio Christi, hominis fiat evangelium, aut, quod peius est, Diaboli. So S. Hierome. It is no small 
In Commentar. ad Galat. 2.  hazard to speak in the Church, least happily the Gospel of Christ, become the Gospel of man, or that which is worse, the Gospel of the Devil, and all by a perverse, and naughty interpretation. Is the Scripture a bottomless sea, and is there no danger of drowning, nay damning in hell, if men be to busy with it to abuse it? Is the Scripture a sword, as S. Ambrose resembleth it, or a two-edged sword, for so S. Paul to the Hebrews compareth it; & is there no danger of cutting, and wounding, and killing by this sword, if it be unwarily handled? Scriptura sancta (saith S. Ambrose) attento animo legenda, ne quis has cum legerit, 
Lib. 3. in Lucan c. 3. prope finem lib. & cap.  quasi puer macheram tractare per injantiam fortiora arma nesciret, magic vulnus ex imprudentia, quam salutem ex lectione sentiret. Infirmos enim tela sua vulnerant: nec potest bene uti armis, qui ea ferre non noverit. Sacred Scripture must be heedfully read, lest any man that readeth them be unskilful to handle these stronger weapons, as a child, by reason of his infancy, skilleth not how to handle a sword, and consequently rather receiveth and incurreth the wound of damnation through his imprudency, abusing them, than the help of salvation by the right reading of them. For the weak are wounded by their own weapons: neither can he use weapons well, who knoweth not to wield them.  
43. It is excellently observed by Theophilact, and it is the common observation of all the Fathers, that when the Apostles curiouslly inquired (nondum enim ex Alto Spiritu sancto repleti, for as yet the holy Ghost was come upon none of them) after the knowledge of the day, and hour of judgement, when the time precisely should be, occultat Christus, non ignorat diem, he hideth the day, he is not ignorant of the day (let Calvin, and his sectaries blaspheme, as long as they will against the knowledge of Christ's sacred humanity:) and the reason rendered of this, Ne cognitio diei judicij tanquam machera etc. Lest the knowledge of the day of judgement (revealed by Christ unto his Apostles) should prove a sword put into a child's hand. Thus than you see both by all former examples, and especially by this last of the Apostles themselves, what a dangerous way the path of the Scriptures is to walk in, if we be not warily guided therein. For as by the native, and genuine interpretation of God's sacred Epistle (as S. Gregory styleth holy Writ) men are directed aright through the surges of the seas of this world, to arrive securely at the haven of salvation: even so by the erroneous, and false exposition of the same Scripture, men are deceitfully misguided, & wrongfully lead, as it were blindfolded, into the brakes, and briars of pestiferous, and pernicious heresies, to the everlasting damnation both of the beginners, and followers.  
44. S. Paul calleth the Scripture the savour of life unto life, and the savour of death unto death; which as it is true in that place, in respect of the saving of some, and the perishing of others: so it is most true in regard of the right sensing of it by the sons of the Catholic Church, who follow Catholic interpretation, and the wrong interpreting of it by others, as are out of the Church, and adhere unto false exposition, and heretical innovation.  
45. Tertullian of opinion, that the Scriptures themselves are so disposed by the will of God, that they should 
Cap. 39 prescript.  minister matter unto Heretics: his reason is, because he readeth in Scripture, that there must be Heretics which without Scriptures could not be, and yet his meaning is not, that the Scriptures are the cause thereof. Christ's prophetical prediction, was no cause of judas treason, but rather man's temerarious presumption upon God's word, and 
The cause of Heresies.  precipitate intrusion into his book, by erroneous and false conceited opinion, is the true cause of all error and heresy.  
46. S. Augustine writing to Consentius, doth excellently discover the cause of heresy in these words: Omnes Haeretici Scripture as sibt videntur scrutari, cum suos potius scrutentur errores; & per hoc, non quòd eas contemnant, sed quód eas non intelligant, Haeretici fiant. All heretics to seem to themselves to follow Scriptures when in very deed, they rather follow their own errors; and hereby it cometh to pass, that they are made heretics, not for that they contemn the Scriptures, but for that they understand them not.  
47. But here me thinks, I hear the Heretics object 
The heretical objection that the Scripture is easy & open, answered.  (as I have heard them often, whilst I did frequent their heretical Conventicles, and Sermons) that the Scriptures are easy to be understood: That the Word is near us, not far from us: That it is a lantern unto our steps, and a light unto our paths. And thus will they fly through the law, and the psalms, the Prophets, and Apostles, as Vincentius noteth of the Heretics of his time, to prove the facility of the Scriptures. To this I answer, 
Psal. 1▪ 8.  and grant it to be true in respect of sundry passages of holy 
Cont. haer. cap. 35.  Writ, where the lamb may wade as well, as the Elephant may swim; yet that other places of Scripture are hard, intricate, mystical, and very apt to be mistaken, besides many proofs, and those most pregnant that might be brought out of the Scriptures and Fathers, the experience of our unfortunate days doth most clearly evince.  
48. For otherwise how cometh it to pass, that all Christendom is in an uproar about the exposition of Scriptures? How grow so many contentions amongst the learned at this day? Why have we so desperate, and obstinate heresies, grounded (as the heretics think) upon such apparent, and pregnant places of Scripture, as that the Authors thereof (being deceived themselves, and deceiving others by the Scriptures) will rather desperately choose to lose their lives, & their souls together, then to forego, and abjure their opinions in matter of religion, which once by the least apparent show of Scripture, they have begun to defend: These men though never so learned, never so wise, never so morally virtuous, yet are they deceived. Shall I say by Scripture? nay rather they wilfully by their own heretical choice against the known interpretation of Catholic Church, Roman Church, ancient Church, abuse the Scriptures, and so are deceived, entangled, blindfolded: and this they could never be brought unto, if the Scriptures were so easy that a private spirit might interpret without the public spirit, and interpretation of the Church. And to this S. Augustine alludeth, saying: Multis & multiplicibus obscuritatibus, & ambiguitatibus decipiuntur, qui temerè legunt Scripturas, 
Aug. l. 1. de doctrina Christiana cap. 6.  aliud pro alto sentientes. They which do rashly read Scriptures, are deceived with many and sundry obscurities, and ambiguities, taking one sense for another: which would not be if all were easy in the holy Scriptures as all Sectaries do pretend.  
49. The understanding then, and true sense of the Scriptures is the very main point which importeth and importuneth us for our salvation: and in seeking out this, if ever by seeking we mean to find it, we must first abandon our own judgement, and particular election, and embrace the common & public judgement of Christ his Church: This is the interpreter of the Scriptures, this is the controller and guider of all certain and sure exposition: Expetitque hic sensus certae interpretationis gubernaculum, to cite the whole sentence out of Tertullian; this sense requireth the 
De prescript. c. 9  stay of a sure interpretation: and this is only that which can make a man a true Catholic Christian.  
50. S. Augustine amongst those manifold conflicts which he had with the Manichees, concerning the Catholic Church & her authority, openly and ingenuously professed 
S. August. would not have believed the Gospel but for the authority of the Church.  unto the said Manichees, that he would not have believed the Gospel, if the authority of the Catholic Church did not move him thereunto. Whence I do observe, that if we receive the Gospel upon the credit of the Church, for that the Gospel would not be believed to be the Gospel, unless the authority of the Church did tell us that it were the Gospel: then followeth it necessarily (for the argument is drawn àmaiore ad minus) that much more should we depend and rely upon the Church, and take from her the true sense, meaning, and exposition of the Gospel, from whom we have believed and received that it is the Gospel: and therefore saith the same Father to his friend Honoratns: Multò facilius mihi persuaderem, Christo non esse credendum, quam de illo quidquam, nisi ab his, per quos credidissem, esse credendum. I should much more easily persuade myself, that we ought not to believe in Christ at all, then that any thing were to be learned concerning him, of any man, but only of those whom I was taught to believe in Christ. Can any thing be spoken more effectually for the Authority of the Church, since this is the sole cause of his believing the Gospel? This is the only motive of his embracing the faith of Christ?  
51. But now whether Protestants do follow this trade, and way of true Catholicisme in their sensing, and understanding of Scriptures, that is not hard to discover. For when we come to particular controversies, and to join issue together, and that they and their adversaries do allege Scriptures, and expound the same; then doth it 
The difference between Catholics and Protestant's in gathering the sense of Scripture.  appear, as clear as the sun, who followeth a private interpretation, and who adhereth to the true Catholic Churches exposition. For the Roman Catholic first desiring to find out the truth, and then willing to embrace nothing but the truth, reflecteth upon the former interpretation of ancient Church, when the present controversy was not yet in hand; and consequently when the exposition cannot be so much as in any semblable reason suspected to be wrested, or wrongly interpreted by men of those ages (who neither feared, nor favoured any party) but must needs be according to the common meaning and sense of the Church in those ancient times: and this interpretation (which the Protestants also in some of their better humours do admit for good) the Catholic followeth; & upon this, as upon the rock of God his word, truly sensed by the Church, he stayeth himself, & buildeth his religion.  
52. Now the Protestant being guilty in his conscience, and knowing well, that antiquity detesteth, and hath already anathematized his heresy, he by all means possible, by vociferations and exclamations seeketh to extenuate the authority of this Church (much like to the thief or malefactor, who arrested by the law to abide the trial of the same, beginneth to rail, & exclaim against his lawful judge, and jurors:) and then in his imagination he deviseth certain chimaera's and Ideas of his Church in former times, in the air, of his own brain, which lineally, saith he (but God knoweth how, for he knoweth not) descended unto Luther, and Calvin etc. And from these people partly, and partly from himself frameth the Protestant his exposition of Scripture, and upon this foundation buildeeh he all his religion of his own device.  
53. And albeit all Fathers do not always agree in one and the self same sense, and exposition of Scripture (for that there may be be divers senses of one & the self same place of Scripture, as before you have heard at large:) yet doth the holy Ghost so run, and strike upon the strings, the tongues and pens, I mean of these ancient Wortnies of the Church, that all the variety, that ever I could find yet amongst them, sounded forth a heavenly harmony, and neither jarred, not yet was dissonant from Scriptures verity, or faith's Analogy: so far is the Church's unity from all contrariety. And verily this diversity of antiquity in the execution of Scriptures without all repugnancy, or any contrariety, was no small motive unto me to embrace the present Roman Catholic Religion (which all so I found in them) for I could not but conclude, that as one spirit breathing out these Scriptures, intended all these senses: so the same spirit guided all. And therefore no marvel, that neither the ages, wherein such Fathers lived, nor any succeeding Century of the Church reprehended their expositions. For the wisdom of the spirit ever continued in the Church, and thereby they know that such variety breeded no contrariety; whilst one Father sensed the Scripture literally another Allegorically, and another mystically, or Anagogically; but yet all to a pious sense, and with no obstinate protervity, or animosity against that which the Church did hold or determine for truest.  
54. And now to come unto some particular exposition or Scripture by the Fathers, let us instance in the age of 
S. Augustine's positions of the church  S. Augustine, for the Protestants are wont to grant that the true Church flourished in his time, and his Majesty also condescendeth to extend the trial of Controversies to his time, and somewhat further. The same Father writing of this Church (we have formerly mentioned) proved the 
Aug. l. 2. cont. Petil. c. 33. & lib. deunit. Eccles. c. 14.  same first to be visible, and obvious unto every man's eyes, against the assertion of the Protestants invisibility of the Church: and this he confirmeth out of the words of our Saviour, registered by the Evangelist Matth. 5. A City upon a hill cannot be hidden: that is to say, the Church cannot be invisible: which is many times repeated by the same Father 
Aug. in ep loan. tract. 2.  to this effect As also forth of those words of the Psalmist, Psal. 18. In sole posuit tabernaculum suum, he put his tabernacle in the sun: that is, he placed his Church in the sight of the world, to be seen of all men.  
55. In like manner the same Father applieth, and expoundeth those words of Christ Matth. 5 about the 
That it ● visible.  Candle placed on the Candlestick, to signify the visibility of the Catholic Church; crying out against them, Qui contra lucernam in candelabro positamoculos claudant, who wilfully 
Aug. ibib.  shut their eyes against the candle placed on the candlestick: Qui tammagnam montem non vident, who cannot see so great a hill, as the Church is. And lastly for conclusion of all, he giveth his censure of them in these words: Quid amplius sum dicturus qùam caecos esse? What shall I say more of them, but that they are blnd? Thus did S. Augustine interpret, and apply these Scriptures, and many more to this purpose, as you shall read throughout his whole Tract de unitate Ecclesiae contra Petilianum, andels where.  
56. And the same S. Augustine to prove that this Catholic visible Church doth not consist of the good and elect only (which is another erroneous position of Protestant Religion, and proved largely by S. Augustine, to have been 
That it consists of good and bad.  the heresy of the Donatists, and Pelagians their brethren) but of good and bad together unto the world's end: and for confirmation thereof he doth produce, & interpret those Parables used by our Saviour Matth. 3. to wit, of the good corn, and chaff in the floor, and of the net cast into the sea that brought up both good, and bad fish; and lastly of the weeds, and good corn, commanded to be permitted to grow together. Upon which place S. Leo the first giveth the gloss thus: In extremo judicio sunt quaedam urenda flammis sunt alia condenda horreiss: In the last judgement, some things are to be burned with the flames of damnation, other things are to be gathered into God's granary. All these places, and many more, both S. Augustine, S. Leo, & many of the Fathers do interpret of the good and bad, that are promiscuously mixed in the Church together. Do our Protestants follow these expositions?  
57 Thirdly my foresaid Author goeth yet further, for proving of a third assertion, as contrary to the Protestants, as they are opposite unto truth, to wit, that 
That it cannot fail or perish.  this public, and visible Church (granted once by Protestants themselves to have been the true Church) could never fail, or ever fall away to the world's end. For proving of which assertion, he allegeth sundry passages of holy Writ, far different for interpretation, from the Protestants sense. His words be: That Church (saith he) that was once of all Nations (he meaneth the Catholic) is it not now? 
Aug. conc 2 in psal. ●01.  Hath it perished? They say so, that are not in her. O impudent voice! Is not she, because thou art not in her? This abominable and detestable voice full of presumption and falsity, sustained by no truth, illuminated by no wisdom, seasoned with no salt, vain, temerarious, precipitate, and pernicious is prevented, and refuted by the holy Ghost etc. And then doth he city several places of Scripture, to prove, that (notwithstanding all exposition, and contradiction of Heretics) that the said visible Church bring once collected of all Nations, and placed upon the open hill, and mount of this world, and conspicuous unto the eyes of all could never possibly vanish away again, or fall from Christ, as Protestants do falsely charge the Mother Roman Church: and consequently, they would never agree to expound these Scriptures as S. Augustine did. But whom shall we rather believe? Whether is a Luther or a Calvin, or S. Augustine to be followed? Or which Church, his, or this of the Protestants is likest to go near the truth, and to light upon the true meaning of the holy Ghost in expounding these Scriptures? For certain I am, their expositions vary, and are repugnant one to the other.  
58. And in this manner might I proceed in disclosing this great Doctor, and famous pillar of the Church S. Austin his judgement, for the exposition of Scriptures, concerning 
S. August fully agreeing with the opinion of the modern Catholics.  all controversies (or the most of them) between the Catholics and the Protestants at this day, wherein the said Father is no less perspicuous, and copious, then as if being an eye-witness, and an earwitness of all points now controverted, he had written in these very days of sirife amongst us. And either this is, or I know not what can be a manifest demonstration, that the holy Ghost guided the pen of this worthy Doctor, to tax and prescribe against the manifold heresies of our times. As for example, touching the doctrine of Purgatory (whom Doctor Field out of a fanatical spirit, and spirit of heresy surchargeth, and falsely traduceth of heresy) what writer of this time can deliver, and set down his opinion more resolutely, than he doth his, proving the same irrefragably, both by the allegation and exposition of sundry passages of holy Scripture, as namely by those words of our Saviour, Matth. 12. It shall not be remitted unto him, either 
Aug. l. 21. decivit c. 13. & l. 6. cont. juiian. cap. 5.  in this life, or in the next. Whereupon this great Doctor inferreth, that some sins are remitted in the next, & consequently, there must be a Purgatory. And so that place of S. Paul 1. Cor. 3. (Every man's work shallbe tried by the fire, of what sort it is,) S. Augustine doth also apply to prove the same purging fire to remain for some sins, or bad works in the 
In Psal. 31. prope init. Enchir. c. 67. & 68 & l. de fid. & oper. c. 25. l. 21. de Civit. Dei c. 21. & 26.  next life. And these expositions of Scripture confirming Purgatory, delivered by S. Augustine, and oftentimes reiterated in his works, were never reprehended by any as false, nor the Father taxed, as teaching any erroneous doctrine dissonant from the doctrine, and belief of the Catholic Church (which doubtless he could never have escaped, had his assertion of Purgatory been erroneous, living in the age of S. Ambrose, S. Hierome, and other learned Fathers, who wanted neither learning, nor zeal, to have both matched him, and confuted him, had he swerved in aught from sound faith, and the doctrine of their present Church:) and consequently Purgatory was then held for no error or heresy. And the like I might abundantly prove in many other points, both out of S. Augustine, and sundry other of like antiquity, learning, and sanctity.  
59 Finally the conclusion of all this main Chapter, and Treatise of sacred Scriptures, must of necessity fall out to be this: that not all believing of Scriptures, nor appealing 
The conclusion of this chapter & consideration.  unto Scripture, nor sensing of Scriptures, nor presuming of the spirit, is sufficient to make a man a Christian Catholic, for that as hath been formerly noted forth of S. Bernard, many men presume of God's spirit, when it is not, but their own spirit, or rather the spirit of Satan, and consequently take, or rather mistake their own spirits expositions, for the interpretation of the holy Ghost. Again, some when they err in expounding Scriptures, are notwithstanding of opinion, that they follow Scriptures, when indeed they follow their own errors. So S. Augustine observeth.  
60. Thirdly, others by a perverse interpretation make of Christ's Gospel man's Gospel, or that which is worse the devils Gospel, as S. Hierome noteth: and yet all these with the Devil, and all former heretics pretend to urge, and build upon Scripture. But no marvel, if all these appeal unto Scriptures upon a false confidence, thinking that the word of God maketh for them, when it maketh against them. For let these Scripturians be but marked, let them be unmasked, that is, as Vincentius Lyrinensis 
Vincent. cont. haer. cap. 36.  excellenly delivereth the observation against them, let not only their sayings, but their meanings, not their words but their senses of Scripture be noted, than their bitterness shall be detected, their madness disclosed, their 
A notable speech of Vincentius Lyrinensis.  new poison vented forth, their profane novelties revealed: then the hedge shallbe cut, than the bounds of Fathers shall be translated, than Catholic faith shall be violated, and the Church's position canceled. Hitherto Vincentius.  
61. The only way then to make a man a true Christian Catholic indeed, if all ancient rules and Canons of the Church fail not, is first to admit, and reverence that for Scripture, which the universal Catholic Church hath by lineal descent of tradition delivered, and commended unto us for Scripture, and that after all doubts, and controversies discussed about the same; and not that which Luther or Calvin (who could make & unmake Scripture at their pleasure) or our own private spirit shall conceit to be Scripture: and secondly for the sense and true meaning of the Scripture (if we have any care of that, or imagine that it doth import us at all) we are no less to stand to the judgement of the said Church, for the exposition and interpretation thereof, than we did before, for the delivering of Scripture unto us. And so much for this Chapter.    

THE THIRD CHAPTER, CONCERNING THE SECOND POINT OR GENERAL HEAD PROFESSED BY HIS MAJESTY: Concerning his believing of the three Creeds, received by the CHURCH.  
AS the former offer so constantly averred by his Ma.tie of England, concerning the believing of all Canonical Scriptures, was a sign and liberal token of a Religious inclination, Zealous affection, and Pious disposition (as before hath been intimated and related:) even so, no less Religious, Zealous, and Pious, is this assertion also here so confidently assevered by his Highness, touching the acceptance, and admittance of the Three ancient Creeds, and that in the very same sense, as the ancient Fathers & councils that made them, did understand them. For these are his Ma.tie very words, which I have thought good here to relate, wishing them to remain upon an everlasting, and time-out-wearing Record. And that for these two principal reasons: first that I may not undutifully forget to defer, and bring the just describe honour, and the most highly respected commendation unto my Sovereign Lord the King, most due to his Grace for this his Confession (which also out of a true subjects love, and loyalty towards his Prince, I could sincerely wish, might never by any the least cloud of error in his Royal understanding be eclipsed or obscured:) and secondly for that I trust my former brethren of the protestantical Church of England will either now at last stand to their grounds of Creeds, councils, Fathers, Scriptures, voluntarily chosen by the Lord, and Head of their Church, that hitherto upon my knowledge would never be confined within the lists, and limits of any even trial: or else that my Lord the King will easily out of the depth of his judicious Understanding, unmask and discover these men for such as they be, even wolves in sheep's clothing, false gospellers, Antichrists, deceivers, seducers, impostors. And now to come to the words themselves, as they are substantially couched together in his Ma.tie Book of Premonition, they are laid down as followeth.  
2. And now for the point of Heretic, I will never (saith he) be ashamed to render an account of my profession, and that hope that is in me, as the Apostle prescribeth. I am such a CATHOLIC CHRISTIAN as believeth the three Creeds, that of the Apostles, that of the 
Prem. p 3●.  Council of nice, and that of Athanasius; the two later being Paraphrases to the former: and I believe them in that sense, as the Ancient-fathers', and councils that made them, did understand them. To which three Creeds all the Ministers of England do subscribe at their Ordination. And I also acknowledge for Orthodoxal those other 
His majesties honourable offer.  forms of Creeds, that either were devised by Counsels, or Particular Fathers against such particular Heresies, as most reigned in their times. Hitherto extend the words of his Majesty. And can any thing be spoken more honourably than this? This form of Confession punctually, and so substantially delivered by his Highness, I can never sufficiently commend: for that this is so far from savouring of any spice of Heresy, as that here is nothing else, but true Catholic Divinity. For what can be more required, for more full supplement of a Catholic Christian man's Confession, then to believe the three Creeds in the very self same sense, as the holy Apostles, ancient Fathers, and general councils did understand them? And now if the Ministers of England (that do subscribe unto them in their Ordination) would keep and confine themselves within that sense, which the ancient Christian Church did both constantly and religiously hold, and would not of their own fancy presume to add any other new gloss, or private interpretation of their own brain: the world should never have seen, and heard such breaches and tumults, such uproars, and outcries, such inundations, and innovations, and all about Religion, as now there are.  
3. But the truth is, as S. Augustine affirmeth: Quòd fieri potest, ut integra quis teneat verba Symboli, & tamen non rectè credat 
Aug. l. 3. de bapt. cont Donat. cap. 15.  de omnibus Symboli articulis. A man may hold and profess all the words of the Creed (he meaneth the Apostles Creed) and yet not have a true belief of all the articles of the said Creed. Nay S. Augustine in his book de fide & Symbolo, goeth yet further, saying: Sub ipsis paucis verbis in Symbolo constitutis plerique haeretici venena sua occultare conati sunt. Most part of Heretics have gone about, and endeavoured under these few words of the Apostolical Creed, to cover their poisoned heresies. So as the believing of these Creeds in general (they containing but Capita credendorum, Universal heads of things to be believed) is not sufficient to make a man a Christian Catholic, except also we give our firm assent unto all the particulars that necessarily may be reduced, or deduced from those general heads. For better explication whereof I have thought it convenient in this place to address certain Considerations that here ensue.  

The first Consideration.  
AS the skilful, and careful Physician employeth no less industry, sparing neither Counsel in physic, 
How the first three Creeds & why they were ordained, & how greatly they are to be reverenced.  nor prescription in diet, for the conserving, and continuing of the bodily health of his patient, until he have brought him to former health, and full strength, than he did bestow pains, and travail in recovering him of his infirmity, and raising him from the bed of his malady: even so the Apostles, as so many sovereign soul's best physicians, most painfully and diligently watched over the souls of men, their sick patients, to uphold and continue them in Christian piety, and Catholic verity, as well as they had cured them of their spiritual leprosy, and raised their souls which had long lain sick upon the bed 
The cause of ordaining the Apostles Creed.  of heathenish infidelity; and all, that they might recover full strength in saving and believing faith, and grow to be perfect and whole men in Christ jesus. And here you have the occasion, motive, drift, reason, & intention of Christ's holy Apostles in compiling the perfect platform of wholesome faith and Christian belief, I mean this methodical, and Apostolical form of Creed, which involveth in it either explicit, or implicit, in plain words, or necessary supply, whatsoever belongeth to the object of our faith. And therefore saith S. Augustine: Sancti Apostoli certam regulam fidei tradiderunt, quam secundum numerum Apostolorum 
Aug. ser. 181. de temp.  etc. The holy Apostles did deliver a certain rule of faith, which rule being comprehended in twelve sentences according to the number of the 12. Apostles, was called by them (by a Greek word and borrowed metaphor) Symbolum, a Symbol, or collation of many things together. And their intention (as is before intimated) was, that by this Symbol, sign, and sum of Christian faith, and doctrine, Catholicae fidei veritas ab haereticae pravitatis falsitate discernatur (as Vincentius Lyrinensis speaketh of his golden rule of faith delivered unto him from all his ancestors) that 
Cap. 2. cont. haereses.  the truth of Catholic faith and verity, might be discerned from the falsehood of heretical pravity: This have our ancestors left us by tradition. And for the first in stitution of it, it was in this sort, as the history of Antiquity, the very life of memory, hath by writing registered, and commended it unto us.  
5. After the glorious visible Ascension of our Saviour from the lowest pitch, and vale of the earth's misery, into the highest top of heaven, and bosom of his Father's eternity, this being terminus ad quem, aswell as it was terminus à quo, in that great motion of heaven, Christ's Incarnation and man's Redemption, the place whither he ascended, as it was the place whence he descended, according to that: Exivi à Patre, veni in mundum: relinquo mundum, vado ad Patrem: I say after this Ascension, & descension of the holy Ghost in the visible shapes of fiery tongues upon the Apostles, in abling them, and qualifying them with the tongues of nations for the converting of nations, than the Apostles being ready to separate themselves, and to depart into all parts of the earth to preach the Gospel for the conversion of the whole world, they did compose, and lay down a perfect platform of their future preaching, and others believing, by devising a certain squared rule, and Canon of faith: and that not so much for their own direction (being so assisted with the inward inspiration of the spirit, that they could not possibly err in their doctrine, though their teaching was ever to be conform unto these heads) as for the Christian Churches instruction, and premonition, that by having recourse unto these general heads of faith, commended unto them by the true Apostles, they might more easily discern, and avoid the heretical doctrine of all false disciples. Wherhfore the Apostles being assembled together, and met as it were the second time in Council being each of them severally replenished with the holy Ghost, and all of them jointly directed by the self same never-erring spirit, who was both now, and ever in such assemblies as these, to sit as Precedent in the Church: I say, being thus prepared, every one proposed as he believed, and all being put together in the upshot, did make the shot, or symbol of a brief, yet entire methodical sum of Christian doctrine, including all points of faith, either to be preached afterwards by the Apostles, or to be believed by their disciples. And this sum did the Apostles themselves appoint to be delivered by tradition, or from hand to hand unto every one that believed, ad directionem, ad distinctionem, both for a direction unto that which they were to preach, and others were to believe; as also to discern and put a difference betwixt all faithful Christians, and misbelieving Infidels.  
6. Thus S. Augustine (whose sense I have kept, though I have somewhat dilated upon his words) relateth the matter, which before him had been recorded by Ruffinus, 
Vbi supra serm. 181. de temp.  in the Exposition of this Creed: so that S. Augustine borroweth not only sense, but the self same words also for the most part are taken from Ruffinus. And further the said Ruffinus doth add another signification of the word Symbol, besides a collation, or contribution of many things unto 
Signification of the word Symbol or Creed.  one, saying, that it signifieth also a sign or badge, whereby one sort of soldiers are distinguished from others. And in this acception also of the word, it consorteth well to our present purpose, that by this brief sum of Doctrine as by a badge, or cognisance, true Catholic Christian men may be distinguished here from Infidels, and Heretics, since after death there is such an external distinction, and separation to be made. And for this purpose at the beginning this Creed served, but afterwards charity, & the love of God, and Christian piety decaying, and the malice of men exceedingly multiplying upon the earth, this brief, and plain sum would not serve the turn, against infernal, and heretical subtlety, for that, as S. Augustine before hath well observed sundry sorts of Heretics presumed to shrewd their heresies under the articles of this Creed, perverting also the meaning, and misunderstanding aswell the words thereof as the sense: so as in fine, the bare, and outward profession of believing this Creed became at last, to be no certain argument of proving a man to be a true Christian Catholic, except other due convincing circumstances concurred, as we have before showed of the Canonical Scriptures themselves.  
7. Furthermore the Fathers and Doctors of the Church do jointly affirm, and expressly S. Augustine in the place before cited, that albeit the words be few, and brief of this Creed: yet are they so substantial, punctual, and material, as that they contain the full and entire sum of whatsoever is to be believed by us: his words be these: 
The great substance of the Apostolical Creed.  Quicquid praefiguratum est in Patriarchis, quicquid denunciatum in Scriptures, quicquid praedictum in Prophetis, de Deo ingeni●o, vel ex Deo in Deum nato etc. Whatsoever was prefigured in the patriarchs, whatsoever was denounced in the Scriptures, whatsoever was foretold in the Prophets, either of God the Father unbegotten, or of God the Son begotten, or God the holy Ghost, or of receiving any Sacrament, or of the death of our Lord, or of the mystery of his Resurrection, all this is briefly contained in this Creed: so that the observation hence deduced must needs be this, that albeit in the bare words of the Creed many things belonging to faith, are not literal, and syllabically expressed: yet were they implied, comprehended, and intended by the Apostles: and namely, and particularly about the admitting of Sacraments, of their nature, number, necessity, efficacy, manner of administration, and the like (as S. Augustine doth here expound) which yet in the words are not expressed, but were locked up with in the sacred breast and closet of the Church, as in the safest treasury, there to be expounded, dilated, amplified more largely, and particularly unto the faithful, as either the Church's necessity requiring, or heretical pertinacy, and importunity oppugning, should at any time, or occasion require: which exposition of the Church as the soundest Commentary upon the Creed, he that in all humility of judgement and opinion, submitteth not himself to believe & obey, cannot be truly said to believe this Creed, notwithstanding he should protest & confess openly ten thousand times, that he admitteth all the words and every syllable thereof.  
8. It is also to be considered, that it is most worthy of a Christian man his observation, especially, if he hath either care, or make any conscience to preserve himself 
The Apostolical Creed no Scripture & yet necessary to be believed.  sound in the faith, and thereby to save his soul; that albeit, the ancient Fathers do with uniform verdict affirm that these articles of the Apostolical Creed, were set down by the holy Apostles, replenished and directed with no small measure of the holy Ghost, as now hath been observed (I will not stand to discuss at this present, whether every several article of the twelve which it containeth, were set dowue by several Apostles, though divers grave, and ancient Fathers do affirm it:) yet were these articles never held for Canonical Scripture, no nor yet are they at this day, either by Catholic or Protestant. And if any man reply, that they are consonant unto Scriptures, and may be thence deduced, I deny not that, only I say this is nothing to argue that authority that they have obtained in the Church, since that all other writings of orthodox men are both consonant unto Scriptures, and to be deduced from them, and yet they are not held in that esteem, as the Creed: but my consequence that hereupon I infer, is this, that something must be granted of necessity besides Canonical Scriptures to have been necessarily believed in the Christian Catholic Church, and that by tradition only; without any other foundaation, and that from the very beginning of Christian Religion.  
9 This appeareth by the former words of S. Augustine, that this Creed came down along through the Centuries of the Church by tradition, and Ruffinus saith in his exposition of this Creed: Idcirco haec nonscripta funt chartulis, atque membranis 
Ruff. in Symbolum  etc. & therefore did the Apostles deliver these things not written in paper and parchment, but to be retained in men's hearts, to the end it might be certain, that no man should by reading have the same, for that writings are accustomed to come also into the hands of Infidels, aswell as Christians, but that it should be sufficient to have learned the same from the tradition of the Apostles. And this is the reason that Ruffinus giveth of the tradition of the Creed.  
10. The very same hath S. Hierome: his words are clear. In Symbolo fidei, & spei nostrae (saith he) non scribitur in chartis, & atramento, sed in tabulis cordis carnalibus etc. In the Creed that containeth our faith and hope, which being delivered by tradition from the Apostles, is not written 
The force of tradition in the Church.  in paper and ink, but in the fleshly tables of our hearts etc. And all this doth evidently convince unto the judgement of any understanding man, that these articles of the Apostolic Creed were delivered by word of mouth unto Christians, and the Church was put in trust with them to teach them unto her children before that any Scripture of the new Testament was committed to writing, and that many things of great moment about the mysteries of Christian Religion were left to be understood, and expounded therein, and that according to the wisdom, learning, and judgement of the whole Catholic Church, especially concerning Sacraments, which are not expressed. And this is the cause why S. Augustine, and other Fathers before him do often reiterate, and frequently use that impsoving kind of speech, Norum fideles, the faithful do know, what belongeth unto these matters, which purposely they did not reveal unto the ears of new Christians, least infidels might take any advantage thereby to the disadvantage of the Church. So as my conclusion of this must of necessity hold correspondence with that former conclusion touching the argument of Scriptures, to wit: whosoever he be, that never so openly, & plainly professeth that he doth accept, admit, and believe this Creed of the Apostles, but refuseth the understanding thereof, expounded by the Church, and delivered in her sense, he believeth it not at all to salvation: neither shall it avail him any more to admit the words and not receive the sense, then if at once, and altogether he rejected both words and sense.  
11. And here may some demand: But where now shall we be sure to find this exposition of the Church, esspecially 
A question solved where the voice of the Church may be found.  in these distracted times of schism, when so many several Sects plead for the Church, crying out according to Christ his Prophetical prediction, Here is Christ, and there is Christ, here is the Church, & there is the pure Chospell, here is the word truly preached, & there are the Sacraments sincerely administered & c? To this I answer, we shall easily come by this orthodox exposition of the Creed, if we have recourse unto the public doctrine of the Church delivered from age to age, even until our time throughout every Century of the Church: and this Church is ever visible, unless it be unto such, as are blind, as S. Augustine hath already observed.  
12. S. Ambrose in his time remitted us unto the Church of Rome (the supreme Pastor whereof was than Siricius) for our direction herein. Credatur Symbolum Apostolorum (saith he) quod Ecclesia Rome ana intemeratum semper custodit, & servat. Let faith be given to the Apostles Creed, which the Roman Church hath ever kept, and preserved inviolated; & yet was this upon the very point of 400. years after Christ his Ascension. So as in that time, and in this great Saint, and Doctor's judgement, the Roman Church was then the best, and surest direction to know the true contents, and meaning of this Apostolic Creed, and consequently if our English ministry, who at their Ordination do subscribe unto this Creed, would follow also the same direction, for the true understanding, and sense thereof, all matters would quickly be reconciled, & controversies accorded: but in default of this, and for that pride, and self will, hath so be witched the minds of many, that they cannot in humility stoop down their private censures, unto the public judgement of the Church, it cometh to pass, that this great discord and difference (that now is) reigneth betwixt Catholics & Protestants, and amongst Protestants themselves, concerning the exposition thereof. And this shall appear in part in the next ensuing Consideration of this Chapter. But yet before we enter into the other Consideration, we shall speak a word or two of the other Creeds, mentioned here by his Majesty.  
13. The other Creeds then, are the Nieene (concluded 
De fide ad Gratian.  as S. Ambrose noteth with the suffrages of 318. renowned Fathers, alluding to the just number of Abraham's soldiers when he rescued Lot) and of S. Athanasius. And these were written upon occasion of heresies afterwards arising, and impugning some fundamental point, & consequently 
The creed of the council of Nice & of S. Athanasius.  were but explications of the former, as his Majesty doth learnedly, and excellently observe: and therefore these do principally depend thereon. This is evident, if we reflect a little upon the principal subject of the 2. Creeds: for do not they both expound, and unfold that high and obstruse mystery of the Godhead of Christ, his identity, and equality of substance, power, and glory with God his Father? witness those words added and used in the Council of Nice, about 310. years after Christ: Deum 
Conc. Nicen. l. 4. p. 565. edit. Venet.  de Deo, Lumen de Lumine, Deum verum de Deo vero, genitum non factum, consubstantialem Patri: God of God, Light of Light, very God of very God, begotten not made, being consubstantial to the Father etc. Witness S. Athanasius his Creed that was made by him in Rome for Confession of his faith some 15. years after that again, wherein there is found that exact manner of speech, distinguishing the persons of the Blessed Trinity: Qualis Pater, talis Filius, talis Spiritus Sanctus: Such as the Father is, such is the Son, and such is the holy Ghost: and then he setteth down more particularly, the distinctive appellations and peculiar proprieties belonging unto every person: as the Father unbegotten, the Son begotten of the Father, the holy Ghost proceeding; as much, as if in plain terms he had said, the Father distinguished with this personal propriety of begetting a Son is a Father, and no Son: the Son distinguished with his personal propriety of being begotten, is a Son and not a Father: the holy Ghost distinguished by his personal propriety of proceeding, is an holy Ghost, & neither Father nor Son.  
14. By all which we see the exceeding great authority of the Church in determining these different manners of speech, in disclosing this ineffable and inutterable mystery of the Trinity, which are not found at all, totidem verbis, in the Scriptures, and therefore were denied by the Scripturian Heretics (for as learned Hosius noteth, and it is the observation of S. Ambrose, against one only article of our saviours consubstantiality with his Father, they alleged 50. places of Scripture:) I mean the Arians, who 
Ambros. de fide. Hos. de expresso Dei verbo  did bear great sway, and insinuated themselves into the favour of the Emperors, for the better supporting of their damnable heresies, as the Protestants do creep into the favour of our King at this day, for the vphoulding of their errors, and therefore great pity it was, that the Protestants and Arians had not lived in one age together, that they might have joined hands each one with another, who do so near resemble each one the other in their behaviour and manner of proceeding.  
15. Well then, we see that the former mysteries of the Deity and Trinity could be determined by no other power and authority upon earth, then by that supreme power of the Church, for that express warrant of Scripture there was none in their pretence: for many of these words that are now used, and frequented by the Church in the explication of these Creeds, were not then in use, but invented and applied afterwads by the Church, according to the present necessity. And yet notwithstanding have they been so acknowledged, and received ever since by all Christendom, that the authority of the Church in that behalf determining and expounding, hath stood inviolable: and such as have not admitted the same, have ever been reputed, and accounted for wicked, and damned Heretics. And this is to be noted with attention, as before I have partly touched in general, that albeit the Council of Nice, representing the whole Christian Church of that age, did not, nor could not make any new article of belief, that was not true before, but only did more fully, and plainly explain, and declare such things, as the impudence, and importunity of Heretics called into doubt and question: so did not the said Council explain all that belonged to the divine persons, for they left at Credo in Spiritum sanctum, I believe in the holy Ghost, and there broke of, not unfolding any thing particularly 
The great authority left in the Church for deciding Controversies.  touching the procession of the holy Ghost from the Father and the Son (about which there was afterwards so great strife and contention, and is to this day, with the later obstinate Greekes, affirming the same Person to proceed only from the Father, & not from the Son) but left that by God's providence to be expounded afterwards by other councils, when that point should be called into question, and so it was. So that it is more than evident unto every one, that will not wilfully shut his eyes against the clear sun shine of truth, that there is left continual power in the Church to explain and determine with authority, and that irrefragable, and unresistible, any doubt never so weighty, about the Persons of the Trinity, or any other article of belief, or any other high point of divine mystery, that shall arise among Christians, and that unto the world's last ending: & every one under pain of damnable obedience against Christ's spouse, and the holy spirit the director thereof, is bound to submit, and captivate his judgement, and understanding thereto, and not to stand in contention against the same. And thus much of these three Creeds in general, how they are to be reverenced: now let us descend unto the several articles, and positions thereof in particular.   

The second Consideration.  
NOw succeed our second Consideration, about the examining of certain particulars of these three 
That the Ministers of England believe notwholy & entirely, the faith of the 3. Creeds.  Creeds, how they are received and believed. You have heard before how the Ministers of the Church of England do subscribe unto the same at their Ordination. Now let us examine, whether this English Clergy, notwithstanding all their subscription thereunto, do indeed truly believe them, and expound them in the self same sense, interpretation, and meaning, as the General councils, and ancient Fathers that collected them, meant them, as they do persuade his Ma.tie they do. A man would think, that so solemn an Oath taken before an Ecclesiastical judge, at the Tribunal of the Church, and that for preservation of Religion, and conseruaaion of the integrity of ancient faith laid down in ancient Creeds, and general councils, should religiously bind before God and men, people of their quality and condition: but behold heresy that neither feareth God, nor revetenceth man, observeth no band at all, but draweth every thing to every man's particular judgement, and censure: and therefore it doth little avail the ministers of the Church of England to reverence, and receive the words of the Creed, whilst they reject the Church's sense, and true meaning of the same, to swear unto them in words by subscription at their Ordination, but to forswear them in deeds by a perverse, and sinister interpretation, and exposition. And this God willing shallbe made good against them in the subsequent Considerations, directed, and addressed for this especial purpose.  
17. First than it is set down, and denounced in the Creed of S. Athanasius, read every sunday in the English Church by order of the communion book, that, Whosover 
No salvation without believing the whole Catholic saith entirely.  doth not believe wholly, and inviolably the Catholic faith, shall without doubt perish everlastingly. By which Catholic faith, he understandeth the whole Catholic faith, and every article or point thereof, not only of those articles which he there setteth down principally against the Arians, and other heresies (as did also the Council of Nice) for that otherways some man might object, and say that the ninth article of the Apostles Creed, I believe in the holy Catholic Church, the Commumon of Saints (which S. Athanasius mentioneth not) were no article of belief, and that a man may be saved without the faith thereof: especially for so much, as the said article, with the other three next ensuing, to wit, I believe the remission of sins, the Resurrection of the flesh and Life everlasting, together with the fifth article, he descended into hell (all which are permitted by the Nicen Creed) do not belong to the integrity of the whole Catholic faith, which were an Heathenish absurdity to imagine.  
18. S. Athanasius then, as also that ancient Orthodox Council of Nice, albeit they set down, and expounded those articles in their Creeds, which the Church's necessity instantly required to be explained in those times against the heresies which then most infested, and troubled the Church: yet were they jointly ever of this opinion and belief, that whosoever did not believe all and every point of the whole Catholic faith, and that firmiter, fideliterque, that is both firmly, and faithfully (as S. Athanasius his words are) shall most certainly be damned everlastingly. And conform unto this, I have showed before in the first Chapter of this book, the uniform consenting severity of all antiquity, that any the least heresy, or error defended obstinately, and with pertinacity against the Church, be it but one sentence, word, syllable, nay letter, is sufficient to cast a man out of the bosom of the Church's unity, into heretical pravity and Diabolical novelty, and consequently to bring a man unto everlasting perdition and destruction, both of body and soul. And this we have already proved by the unanime verdict of S. Athanasius, S. Basill, S. Nazianzen, S. Hierome, S. Augustine and others: which S. Augustine in the very closing period of his book of heresies, directed to Quodvult Deus, pronounceth boldly, and denounceth confidently against all heretics and heresy, that whosoever doth hold any one of these heresies registered in that book of his, or any other that should spring up afterwards, he cannot be a Catholic Christian, and consequently cannot be saved, for that he holdeth not the whole Catholic faith entirely and inviolably.  
19 And now to descend from the general to the 
Protestant's do not receive the whole faith, but mingled with many heresies.  special, and to make just proof of all the former accusations and imputations laid upon the Clergy of England, first the Ministers of that Church do stiffly hold sundry of those heresies, which S. Augustine hath recorded for heresies, and as condemned of the Church in his time in that book of his before cited.  
20. And for example, it cannot be gainsaid, but they deny all external Sacrifice, and Prayer for the dead with the Heretic Aerius: this is one heresy, and a capital one too, if we do believe S. Augustine. Secondly the Protestants fall into another heresy of Aerius, for they deny, Statue solenniter celebranda esse jejunia sed cum quisque volverit ieiunandum, ne videatur esse sub lege: that solemn fasts appointed by the Church were not to be observed, but that every man should fast, when he would, lest he may seem to be under the law: These are the words of S. Augustine out of Epiphanius: and is not this the very speech of our Ministers, & Preachers of England at this day? Nay I have heard some of them myself proceed so earnestly in their railing humour against this sacred, and Angelical abstinence, that they have not sticked to condemn the holy time of Lent, as Popish, and superstitious, tending quite to the overthrow of man's health and bodily constitution: and therefore, that the authors thereof (said they) wanted wisdom and discretion, for instituting it in such a time of the year as the spring is, when man his body requireth the best and purest nutriments.  
20. Thirdly, there is also recorded by S. Augustine, haeres. 69. the heresy of the Donatists, that affirmed, that the Universal Church was wholly corrupted, and perished, except only amongst their followers. And do not the Protestants to avoid the judgement of the Church utter the same contumelious slander at this day, condemning all others to justify themselves?  
21. Again do not the Protestants fall into the heresy of the jovinianists (as it is registered by the same S. Augustine, haeres. 88) that held the equality of sins, and did equal marriage with Virginity? And thereupon was the cause 
divers ancient Heresies held now by Protestants.  (saith S. Augustine) that divers sacred Virgins consecrated to God, by the holy and lawful vow of sacred single life, left their profession and married. And is not this also practised and defended by protestants at this day? do they not deny all evangelical Counsels of perfection, deluding Scriptures, and rejecting Fathers, though never so many, never so pregnant for proving, and convincing of this? Witness a Treatise lately published by a former 
* M Humfrey Liech  Minister of your Church in defence of the doctrine of evangelical Counsels not long since preached by him in the University of Oxford.  
22. I pretermit the heresy of the Manichees that denied Free-will, and of the Novatians, who would not grant that Priests had authority in the Church to remit sins. All which ancient heresies (with many more which I purposely omit) being held in like manner in some degree or other, yea defended with great resolution by our English Ministers, they cannot be accounted to believe entirely and inviolably the Catholic faith, and Creeds, which condemn all these for heresies.  
23. And furthermore if besides this, we will but consider the variety and multiplicity of other new sects of these our days, with which our English Ministers do participate, and make open profession to communicate, as with their brethren: we shall discern clearly, that they cannot so much as pretend to hold the sincere integrity of one only faith. And the reason is, for that they have ever hitherto admitted for brethren, and men of one faith, the Lutherans for example, who expressly condemn them for heretics, and profess in the open ears of the world themselves to dissent really from them in divers weighty, and capital points, as touching the Real Presence, the person of Christ, justification, free-will, the law, the Gospel, and many other more of like nature, as by their own books, and writings doth appear. And how then may they be said to agree with the sense, and meaning of S. Athanasius his Creed, which pronounceth damnation against all such, as do not faithfully, and firmly hold the whole entire Catholic faith, without any violation, in any one article at all? And so let us pass unto the two other Creeds, to wit, unto that of the Council of nice, and the apostolical.  
24. In the Nicene Creed, for the better, and further explication of Christ his Godhead, and equality with his Father, against the Arian heresy, there are certain words purposely devised, and set down by the said Council, and they be these that follow: Deum de Deo, Lumen de lumine, Deum verum de Deo vero etc. That is, God of God, Light of Light, true God of true God, begotten, not made, being of one substance with the Father etc. By all which words, the meaning of the sacred Council is not only to prove the 
About the Nicene Creed.  Equality of Godhead, betwixt the Father and the Son, most blasphemously impugned, and denied by the Arians but further to illustrate the very identity of essence immediately, solely, & wholly communicated from the Father unto the Son, in his eternal generation: and therefore do those thrice blessed Fathers call Christ Lumen de Lumine, to intimate thus much unto our understanding, for the better comprehending of that mystery, that as a light importeth his whole, full, and perfect light unto another, and yet retaineth the whole in itself: even so in that mystical and inscrutable generation of God the Son begotten of God the Father, the Father as a light imparteth unto the Son, as a another Light (in regard of his distinctive Personal substance) his whole light, that is, his whole entire nature, essence, substance and Godhead, without section, division, motion, mutation, or alteration in the Father (according to that of S. Nazianzen prescribing against a certain curious Heretic too busy in this point, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Cast away thy fluxions, thy divisions, and sections, let the generation of God be reverenced with silence) and yet the Father retaineth the whole in himself. This form and manner of speech so materially and methodically set down by this great Council, and that doubtless by the immediate instinct and apparent assistance of the holy Ghost, against so great enemies of the sacred Person and Divinity of our Saviour as the 
Passim in Epist. ad Polonos. & l. cont. Gentilem.  Arians were, M. John Calvin falling into the old vain of his Arianizing humour (as Doctor Hunnius proveth) doth utterly mislike and condemn, and presuming to censure it thus: Impropriè ac durè dictum esse in Symbolo, Filium dei esse Deum de Deo, Lumen de Lumen etc. that it is improperly, and hardly spoken in the Creed, that the Son of God is God of God, Light of Light, very God of very God, begotten, not made, consubstantial to the Father etc. affirming moreover Christum esse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, that Christ is God of himself, & not God of God the Father. But may not I say (and have therein the whole Christian world to bear me out) Catholicè dictum à Patribus, haereticè mutatum à Caluino, that it was catholicly spoken by the Fathers, and heretically changed by john Calvin?  
25. And though here his disciples will go about to free 
2. lib. de Christ. c. 19  their master by urging Cardinal Bellarmine his defence for him, in a certain place of his works, wherein he excuseth the said Calvin in some part of his meaning and sense: yet poor, and miserable is the defence, for that the Cardinal expressly condemneth the manner of Calvin his speech, as 
Calvin his Autotheisme heretical.  heretical, and intolerably proud: and it is heretical (saith he) quia pugnat cum Scriptures, because it contradicteth the Scriptures: it is intolerably proud, quia pugnat cum Concilijs, cum Patribus, it impugneth general Counsels, and resisteth the uniform consent of all pious, and religious Antiquity. Thus the Cardinal: to whom I remit the judicious Reader for more ample and learned proof of the same.   

The third Consideration.  
OUR third & last Consideration of this present Chapter 
In what particular article of the Creed English Protestant's do not agree with us.  shall insist upon sundry articles of the Apostles Creed in particular, wherein the Ministers of England (that make a profession, and that by subscription to admit the whole Creed as it lieth) do notwithstanding differ from the sense, interpretation, and exposition of ancient Church: and to exemplify some particular article, the fifth Article is, Descendit ad inferos: Christ descended into hell, which the ancient Fathers did understand literally, as it lieth (for so all the articles of the Creed are literally to be expounded) to wit that our Saviour Christ after the consummation of our Redemption by the precious blood of his passion, leaving his body in the Sepulchre, he descended victoriously like a triumphant conqueror of death, Satan, and all the power of hell, with his soul into the lower parts of the earth; showing and exhibiting himself thereby a conqueror of death, and delivering from thence divers prisoners, and namely the souls of the ancient Fathers, patriarchs, and Prophets, who ardently expected his coming to open unto them the gates of heaven according to that in the Hymn of Te Deum (which is in words acknowledged by the Church of England) When thou hadst overcome the sharpness of death, thou diddest open the Kingdom of Heaven to all believers.  
27. Thus the ancient Church understood this article, as may be easily proved by unamine consent of all Antiquity, that expounded it so. For first the fourth Council 
About Christ's descending into hell.  of Toledo cap. 1. and the Lateran gathered under Innocentius the third expound the Article so, as appear by their words, plain to that purpose: Descendit ad inferos, ut animas quae illic tenebantur erueret: Christ descended into hell that he might deliver the souls which were detained there.  
28. Secondly, Thaddeus one of Christ's 70. Disciples, who as he lived in the very time of the Apostles, so was it most like, nay it could not be otherways, but he knew the Apostolical sense of this article, and yet he (as Eusebius recordeth) delivereth the sense thus, Descendit ad inferos, & disrupit maceriem, quam in saeculo nemo disruperat: qui descendit quidem solus, ascendit autem cum grandi multitudine. Christ descended 
Lib. 1. hist. cap. ult.  into hell, & broke down the partition-wall, which no man had broken from the foundation of the world, who indeed descended alone, but ascended with a great multitude: which being supposed, then have you the testimony of one of Christ's holy disciples, and no doubt inspired with the spirit of God for warrant of this doctrine  
29. With Thaddaus agreeth Ignatius, another great Saint and Martyr, that lived immediately after the Apostles, and had conversation with some of them. Descendit solus (saith 
In epist. ad Trallian.  the same Father) ascendit cum grandi multitudine. Christ descended into hell alone, but he ascended with a great multitude. With these two so ancient so Apostolical men acordeth justinus Martyr an ancient and renowned Author, in the self same age next after the Apostles, who in his conference or dispute cum Triphone judaeo (for so is his Dialogue entitled) complaineth of the impiety of the jews, for razing forth the testimony of Hieremy, where our Lord is said to descend to hell, ut liberaret mortuos suos, that he might deliver his dead thence.  
30. And now with these three, doth all antiquity consent: to wit, S. Irenaeus in his fifth book, towards the end, Clemens lib. 6. stromatum, Origen in his 15. homily upon Genesis, his 2. book against Celsus, and 5. book upon the Romans, Eusebius lib. 4. demonst. evang. cap. 12. S. Cyril of jerusalem Cateches. 4. Descendit ad inferos, ut justos inde liberaret: Christ descended into hell, that he might deliver his just from thence; S. Athanasius de Incarnatione, and in divers other places of his works; S. Basil upon the 14. Psalm, and 48. S. Gregory Nissen in his first Oration de resurrectione Christi; S. Gregory Nazianzen oratione 2. de Paschate; Epiphanius in Anchor. S. Cyril de recta fide ad Theodosium, and Theodoret upon the 15. Psalm.  
31. To these Greek Fathers I may add these latin: Tertullian in his book de anima cap. 31. 32. Hippolytus the Martyr in oratione de Antichristo, S. Cyprian in his sermon de unctione Chrismatis; S. Hilary upon the Psalm 138. & in his 10. book de Trinitate Philastrius de haeresibus, cap. de descensu Christi ad inferos: Gaudentius tract. 6. the Exod. Prudentius him. 9 & 10. S. Ambrose de fide cap. 3. & de mysterio Paschae cap. 4. and cap. 10. upon the Romans, and 4. to the Ephesians, 3. of Eccles. and upon the 9 Chap. of Zachary: Ruffinus upon his exposition of the Creed; S. Augustine Epist. 47. ad Dardanum, the first question, and infinite other places of his works: S. Leo sermon the first de resurrectione: Fulgentim lib. 3. ad Thrasimundum, cap. 23. Vigilius the Martyr in his book against Eutiches: Arator the subdeacon in his first book upon the Acts, the 2. chapter: S. Gregory in the 13. book of his Morales, cap. 20. and 21. upon the Psalm De profundis: Beda in his third book upon job, the 7. chapter: All these, and many others may be alleged as all consenting about the literal meaning of this Article.  
32. And yet do the Protestants of our unhappy time differ from all these in the understanding of this Article of Christ his descent into hell, though they do profess to admit the whole Creed. And amongst the rest, the very words of this Article of the Creed: for some of them, by descending into hell, understand that he descended into his sepulchre: this is the opinion of Bucer, that was Regius Professor 
Bucer. in cap. 27. Matth.  and public reader of Divinity in Cambridge in King Edward the sixth his days: and the same holdeth Beza in his Commentary upon the second Chapter of the Acts of the Apostles. And Calvin himself misliketh not this interpretation in his commentary upon the 15. Psalm, where he interpreteth these words (Thou shalt not leave my soul in hell) thus: Thou shalt not leave my soul in the grave or sepuscher: But how improbable an interpretation this is, each man of common reason will discern. For who ever heard, that souls were shut up in sepulchres?  
33. But M. Calvin after his fashion persisteth not long in in this, but nath another more solemn interpretation in 
Calvin's horrible opinion about the article of Christ's descension into hell. Cal. 2. inst. c. 16. 6. 8. 9 10. 11. 12.  his second book of Institutions, and in divers other books of his, and the exposition is this, that Christ did suffer the very self same pains of hell itself, and all the torments of the damned, in his soul upon the Cross, as fear, despair, distrust, horror, and the like, by apprehending God his heavenly Father to be angry with him. And in this Calvin is so confident, that he feareth not to go further, and to blaspheme and say, that without this his corporal death had been to no purpose: Nihil actum erat (saith he) si corporea tantùm morte desunctus fuisset Christus. Nothing had been 
Item in Catechismo parvo. iten psych. item in harmo. evangelica cap. 27. Math.  effected, if Christ had only died a corporal death. And so according to this interpretation of Calvin, Christ's bodily death on the Cross did not deliver us, without these pains of Christ's soul: and yet, saith he, the soul went not down locally to any place of punishment (for this doth he not only deride, saying there is no such place, but especially doth he hold it for a fable as presently we shall see:) but rather endured, as he affirmeth, and suffered the 
2. Inst. cap. 16. §. 10.  pains of hell, and of the damned, as is before said. But the truth is, this is a blasphemous speech, and quite overthroweth the whole mystery of our Redemption. For let us search the Scriptures from the Alpha to the Omega, from the beginning of Genesis, or book of Creation, to the end of that mystical book of S. john's Revelation, and we shall not only find not any the like speech to this, but the clean contrary in infinite places, all and every where ascribing the whole mystery of our Redemption to Christ his precious bloodshed, and bodily passion. And unto this will every indifferent Protestant easily subscribe and yield.  
34. And now touching his contemptuous censuring of all antiquity in the point of Limbus Patrum (which was the place where the souls of the ancient Fathers, and patriarchs remained and were detained, until Christ's Resurrection:) Haec fabula de Limbo Patrum (saith he) ad quos 
2. Instit. c. 16. §. 9  liberandos Christum descendisse narrant; tametsi magnos habeat auctores, nihil tamen aliud quam fabula est. This fable of Limbus Patrum, or prison of the Fathers, for whose deliverance they recount Christ to have descended, albeit it hath great authors, that make for it, yet is it nought else but a fable.  
35. And who be these authors whom M. Calvin both accounteth great, & yet rejecteth, but those principally, whom before we have named, pillars of the Church in the primitive ages? And did ever any man since the first foundation of Christian Religion speak so of all the light learning, piety, devotion, and Religion of all the whole Christian world together, this one wretched impostor excepted?  
36. Thus than we see, that Calvin, though in words he admit this article of the Creed: yet he dissented from 
A story of the contention of English Ministers about the descent of Christ into hell.  all antiquity in the exposition thereof. Now as for the Church of England what they hold therein, it is hard to say, though many, and sore conflicts there hath been amongst Ministers and Preachers of my quality for many years together, about the exposition of the article, He descended into hell. Only two memorable things I call to mind that passed there in my time in divers parts of that Kingdom, and all about the exposition of that article, which here I have thought good, historically as it were, to interlace. The first was in manner as followeth. It happened, that some dozen years since, I light by chance upon a certain Exercise (for so the brethren call it) held by a certain number of Ministers of the purer strain (as usually these kind of Exercises are.) The town (where this meeting of Ministers was) is called Maxfield, in the very uttermost skirt, and confines of Cheshire, and the text then, and there treated upon by the brethren, was the Psalmists Prophetical prediction of Christ's descension into hell, as it is mentioned Psal. 15. v. 8. & repeated again Act. 2. v. 27. Quonian non 
Psal. 15.  relinques animam meam in inferno: Because thou shalt not leave my soul in hell. And the place is very pregnant, for proving the point. The bench being set, the Ministers each in time, and order spoke (but God knoweth how few wise and true words were spoken amongst them:) The first starts up, and expounds it of Christ his suffering upon the Cross: a second understands it of the Grave: a third extended it to Christ his sufferings of hell torments in soul: and the fourth yet added, and interpreted it of Christ's being in the state of the dead. The Moderator (for such a one they have in all their Exercises) he as wise as the rest instead of mending all, he marreth all: for he commendeth all, approveth all, and receiveth all, and then falleth out into a wonderful admiration of the diversity of the gifts of the spirit, that every one of his fellow labourers in the Gospel, should have his several exposition, and yet all to agree, and all to be intended by the holy Church. But this is just according to Tertullian his prescription: Nihil interest haereticis, licèt diversa tractantibus, dum 
Tertul. de prescript.  ad unius veritatis expugnationem conspirent: it importeth not amongst heretics, though so many men be of so many minds, whilst they can conspire to impugn one truth. And do not so many several, and erroneous expositions, banded against one true meaning of the article, forcibly make good this prescription, and note of Tertullian?  
37. And for my part, as then so now, I am of absolute opinion, that if all my brethren, and their Moderator with them had been as far out of the town, as they were every one of them from the truth of the text, and meaning of the holy Ghost, in that place, they would never more have returned, either to wives or Cures, or made such an other fanatical exposition, tending only to the overthrow of the Article.  
38. But yet my second observation goeth far beyond all this, and for the novelty, and absurdity of the exposition it deserveth to be registered in the record of eternal memory, that all the world may take notice of the palpable blindness of heresy: and it is of divers stipendiary Preachers, who as they severally succeeded one the other in a very eminent place of that Kingdom: so they diversly expounded the article: one of them expounded it of hell torments in Calvin's sense: a second succeeding, of the grave, in Beza his meaning: the third and last, because he would be sure to prove himself an heretic, addidit de suo, he found out such an exposition, as was never heard of before, unless it were by one jacob, a turbulent and Schismatical spirit that opposed himself against the Bishop of Winchester (impar congressus, I say no more) touching this article. His exposition in plain words was this: Christ descended into hell that is saith he, he ascended into heaven, 
A strange & ridiculous exposition of the Article Descendit ad inferos.  and this he thought he proved substantially out of the Greek words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which said he, signifieth no more, than that Christ went 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, said he, to an invisible place, and this must be proportioned according to the dignity of the person, and consequently must be heaven. For what place can be fit for the Son of God being thus in the state of the dead, but heaven? And so as before, his conclusion for a full and perfect exposition of this article was, he descended into hell, that is, he ascended into heaven. And is not this (as Luther merrily gibeth at the Canonical exposition of, Hoc est corpus meum) as if a man taking upon him to interpret this text, God created heaven and earth, should interpret it thus, acroked staff was made a kite, or the cuckoo did eat up the kitling bones and all? For certain I am, there is as much truth and correspondency betwixt the one, as the other. Oh miserable Preachers! o thrice miserable people, that thus suffer their eyes to be put out, and their souls to be deluded, beguiled, and betrayed by such heretical impostors!  
39 And now to proceed forward, and to see what the Church of England doth hold in this point, M. Thomas Roger's Minister of Horninger and Chaplain to the Lord of Canterbury, having taken upon him to set forth in print of late, The faith, doctrine, and religion processed and protected in England (for so are his words) in 36. articles agreed upon (as he saith) by the Bishops and Clergy of England, when he cometh unto this article, he seemeth not to know what to say, for having laid forth this article of Christ's descent into hell he hath these words: That Christ went down into hell (saith 
Tho. Rogers in his 39 articles pag. 15. 16. etc.  he) all sound Christians both in former times, and now living do acknowledge: howbeit in the interpretation of the article, there is not that consent that were to be wished. And so after he hath set down divers opinions of others, forgetting to put down his own, he passeth and posteth the matter over in such sort, as that no man can tell what they of England do hold, or what it is that is agreed upon by the Bishops, or whether they hold any thing at all, though in the title of 
The Church of England adversary to many of her own: for many hold that Christ descended not into hell at all.  his book he doth promise to set down 39 Articles uniformly agreed upon by the said Bishops and Clergy: belike he found no concord or agreement in this behalf, only he recounteth the adverse opinions which he holdeth for opposite errors, and adversaries to the truth, and then going on further he saith: But until we know the native and undoubted sense of this article, and mystery of Christian Religion, we persist adversaries unto them that say that Christ descended not into hell at all, or that Christ descended into the place of everlasting torments or endured in soul the pains of damned spirits etc. which opinions you have heard now to have been partly of Calvin, partly of other Protestants: so as with them the Church of England holdeth not, nor yet with the Papists, saith he, for that presently he addeth for an opposite error unto them, That Christ in soul went down into Limbo lake, to fetch from thence 
Thaddaeus Ignatius, justinus Martyr, Irenaeus, & all antiquity are dreaming Papists in M. Roger's definitive opinion.  the souls of our forefathers, which souls (saith he) before Christ's death, as Papists dream, were shut up in the close prison of hell. Now then to reflect upon the premises, and out of them to infer the conclusion, the illation must needs be this: Though all parts do in words admit this article of Christ his descent into hell: yet do they greatly differ in the sense and the ministers of England as it seemeth, have no certain faith therein at all, neither do they ascribe so much assistance of the holy Ghost to their Church (which the true Church could never want (as to be able to explain the native, and undoubted sense of this article, and Mystery of Christian Religion to use M. Roger's words: so as their belief herein is only negative (as their whole Religion) is which is to believe, that all others are deceived besides themselves and yet do they affirm nothing in particular. And let this suffice for this article.  
40. Let us now a little cast about, and take a view of the ninth article in order, as the Creed naturally brancheth it, and it is this: Credo Sanctam Ecclesiam Catholicam etc. I believe the holy Catholic Church: the words of this article are agreed upon, on all parts, but the senses framed 
Credo Ecclesiam Catholicam.  thereupon and believed of different Christians, are most different, and repugnant. For first those of the Roman, & truly Catholic Religion do according to the exposition of ancient Fathers (which is a most certain, and infallible rule of their faith) understand by this Catholic Church, that visible Congregation of the first believing 
The visible beginning of the Catholic Church.  Christians gathered together in Jerusalem at the time of our blessed Saviour his Ascension, at which assembly the holy Apostles themselves (who made this article) were present, together with the Blessed Virgin Mother of God, and other holy men and women, upon whom the holy Ghost descended, enlightened them, and inflaming them to preach the name of Christ, and further establishing, and confirming them in the truth, encouraging them to go forwards manfully without fear of any opposite human power, and promising them, that the power of Christ, & assistance of the same holy Ghost should be with them, and the directors of them, unto the world's end, to preserve this Church and holy Congregation in all necessities and extremities, so that the gates of hell, and damnable error should never prevail against it.  
41. Moreover the said Catholic Christians did ever understand this Church to be called holy, in respect both of the great sanctity of her doctrine, and the holiness of many of her children, who besides the precepts of the law, as S. Gregory speaketh, nay over, and above the precepts of the law, as S. Basill, and S. Chyrsostome jointly speak 
Lib. 25. in ob. c. 24. 5.  should endeavour, etiam praecepta legis perfectiori virtute transcendere, to transcend the precepts of the law, by devoting themselves unto the observation of Christ his high Counsels of evangelical perfection.  
42. Also this Church is called holy, for the immediate and perpetuated assistance of the holy Ghost, inspiring her inwardly, directing her outwardly, and especially for the means of sanctification conveyed unto her through the conducts of her Sacraments, as chiefest and most holy instruments to that effect, conferring grace for our assistance in the performing of all good works, whereof none can be partakers to salvation out of this Church.  
43. This Church is also called Catholic, for the reasons before set down in the first Chapter and first Consideration; to wit, that it is universally spread over the world by the ministry of the Apostles in the very beginning, and so hath hitherto continued still, and ever shall to the worlds end: and further it hath these signs and marks to be known by, and to be distinguished from all heretical Congregations whatsoever, to wit, Antiquity, Universality, Union, and Succession by descent of Bishops. And finally for full complement, it hath that communion of Saints, both by union in faith, and communion of Sacraments, which no other Schismatical Conventicle or heretical congregation hath: and out of this communion there can be no possibility of life, or salvation. 
Vincent. Lyrinensis adversus harese c. 3. Tertull. de prescript. cap. 32.  All this, and much more (which here I am constrained to omit) do those of the Roman Religion understand by this article, I believe in the holy Catholic Church, the communion of Saints: and it would require a whole volume to set down the several sentences, discourses, and authorities of ancient Fathers, that jointly concur in this exposition, and explanation.  
44. But now on the other side, if we cast our eyes upon the state of the English Clergy, we shall find that 
Thè Protestantly meaning about this 9 article.  howsoever they do admit the same in words, yea, and subscribe thereunto in their Ordination (for that they teach their Rligion to follow their State, as their State brought in their Religion:) yet exceeding great is the difference, and large are their consciences in understanding the same, as may appear in part out of the 19 article, published by M. Rogers, as agreed upon by our English Bishops, concerning the Church: about which he hath seven several propositions, first agreeing in some of them, somewhat with the Catholics, and they have learned it from the Catholic Religion, and as their usual practice is; and then making their own choice, to dissent, and disagree at their pleasure, as the enured custom of all Heretics hath ever been.  
45. His first proposition than is this: There is a Church 
1.  of Christ not only invisible, but also visible, whereto supposing him to understand of the true Catholic Church, (for otherwise he saith nothing) we do also agree, as their Bishops 
Later propositions of the Protestáts about the Church.  in like manner may be supposed to do: and yet can I speak this upon my own knowledge, that it is against the common known tenant & practice of their Academical Schools: for there the question is amongst the most forward Protestants, An Ecclesia sit invisibilis, whether the true Church be invisible; and yet is held affirmitively, to wit, 
Rogers are 19 pag. 86.  that it is invisible, and not visible to manseys, for the visibility of the Church tendeth to flat Popery, which they cannot endure.  
46. His second proposition is, That there is but one Church; 
2.  which we affirm also, and they from us have learned so to speak: and yet I do not see how the Protestant, Puritan, and other Sectaries, Lutherans, and Sacramentaries can make one Church, they differing so fundamentally amongst themselves, and in such weighty points of faith and religion, as they do.  
47. His third assertion is; The visible Church is a Catholic Church: 
3.  M. Rogers would have said, or at least wise should have said, that the Catholic is a visible Church: and the reason is, for that all visible Churches, are not Catholic, but all Catholic Churches are visible. And what was the reason of this his incongruity of speech I do not see, unless he meant thereby to steal the name of Catholic unto every visible Congregation of Sectaries, which is clearly overthrown by the definition, and large explication of the word Catholic, set down in the first Chapter.  
48. His fourth proposition is: The word of God was, and 
4.  for time is before the Church: which being understood of the Scripture, or written Word (for otherwise it is nothing to our purpose,) it containeth in it a senseless, & gross absurdity, for thereupon it would follow, that before Moses' time, the first writer of the Bible (which was more than two thousand years after the creation of man) God had no Church, because there was extant no written Word or Scripture, which were very ridiculous to affirm. But the only refuge that I can possibly perceive that M. Rogers hath left him to make good his fourth assertion in proving the word of God more ancient than the Church, is to fly to the unwritten word: but this will not serve his turn neither, since we have only in this place to do with the literal, or written word of God, begun by Moses the first pen man of the holy Ghost, and so successively upon sundry occasions continued.  
49. M. Rogers his first proposition is, That the marks, 
5. Marks of the Church.  and tokens of their visible Church, are the due, and true administration of the Word, and Sacraments: but these marks are not admitted by the Catholics, but worthily rejected, for that they are as hard, and obscure to find out, and as much controverted as the thing itself whereof they should be marks: for that all parts, yea all sects, and heresies do pretend to have due and true administration of the word, and Sacraments, and it is as hard a matter to determine this controversy as the other, viz. to find out, which is the true Church. But the Marks of Antiquity, Universality, Unity, and Succession before mentioned, and given by Catholics (for such were Tertullians' 1400. years ago, when he wrote that excellent book of Prescriptions, and Vincentius Lyrinensis 1200. years since, to take away your late imputation, and denomination of Papist unto Catholics) are so clear, and evident in themselves, that presently they will distinguish betwixt one Church and another, betwixt Roman Catholics and all heretical Sectaries. And albeit some Sectaries being pressed therewith, will pretend to have these marks in their Church, and will set a good face upon the matter, and challenge them also, yet are these words out before they be aware: for the matter being so evident against them, they presently give over their claim, they are content to hold hands of, running to other obscure marks (the common Plea of all condemned Heretics) of the due and true administration of the Word and Sacraments, when God wotteth they have neither Word nor Sacrament, according to the Catholic integrity and sincerity.  
50. M. Rogers sixth proposition about the Church is: That the visible Church (to wit the true & Catholic Church) 
6.  may, and hath from time to time erred both in doctrine and conversation: which assertion the Catholic in his sense doth hold for so blasphemous, and absurd, yea ridiculous also, as nothing can be more. For if this be true, that the true visible Catholic Church spread over the whole Christian world, can err, and induce into error, then is there no surety, or certainty in the world, no not in the promises of Christ, and his Apostles, who assured us the contrary.  
51. But let us take a view of M. Roger's proofs out of Scripture for confirming this his sixth assertion, which 
Ridiculous proofs that the Church may err  surely are so fantastical and impertinent for any consequence to be drawn from them, so absurd in reason, and ridiculous in religion, that no man of judgement, or conscience can read them without indignation, and laughter, as by the view will appear. For thus he setteth them down in his own words, only I will add the inference upon every probation out of Scriptures. His first place is: Take heed, Matth. 24. 4. therefore the Church may err. Believe it not, Matth. 23. 26. therefore the Church may err. Beware of the leaven of the Pharisees, and of the leaven of Herod, Mar. 8. 15. therefore the Church may err. Many shall be deceived, yea the very elect, were it possible, Matth. 24. 11. therefore the Church may err. Shall he find faith upon the earth, Luc. 18. 8. therefore the Church may err. We know in part, 1, Cor. 13. 12. therefore the Church may err. Beware of Dogs, therefore the Church may err, Beware of evil works, beware of concision, Philip. 3. v. 2. therefore the Church may err. God shall send them strong illusions, that they should believe lies. 2. Thess. 9 10. therefore the Church may err. And is not this a sound proof out of the Scriptures?  
52. These are those clear texts, that M. Rogers bringeth forth to prove, that the universal Christian visible Catholic Church (for that only we now treat of) may be deceived, and hath erred, determining matters of doctrine: and yet as you see, here is not one word that is spoken, or may be applied to the said universal Catholic Church, but only caveats given to the Church, to beware of particular deceivers, Heretics, pharisees, Herod, & the like. And consequently these places are so idly urged, and so absurdly applied by the Author, that I should waste time in spending any more labour about perusing them any further. Only one of his places, I will but touch in one word. Many (saith Christ) shall be deceived, yea the very elect, if it were possible: out of which place, for the overthrowing of M. Roger's proposition, and inferring the clean contrary assertion, I reason thus, and let Tribunal Syllogismi umpire betwixt us both, which is the better, and fitter consequence deduced out of this place: if it be impossible that the elect shall be deceived, though many be deceived, than the Church comprehending the elect, as a part of her, cannot be beceived: sed verum primum, for truth itself hath spoken it, (and this is the true meaning of those words, if it were possible etc.) ergo & secundum. The like consequence I would infer out of all the rest, but the places are so absurdly, and against all common sense and reason urged, that they are not longer to be stood upon.  
53. The like miserable course, or rather more pitiful (if possibly it may be) doth he take to prove the second part of his proposition, which is, that the said Catholic visible Church may err in determining matters of life, and manners (for that is the question, and not his idle word of erring in conversation.) And first he doth allege the words of Christ, Iniquity shallbe increased, and the love of many shall wax could, Matth. 24. 12. therefore the Church may err in determining matters of life, and manners. Secondly he citeth that of S. Paul, Restore etc., lest thou also be tempted, Gal. 6. 1. therefore the Church may err in determining matters of life, and manners. Thirdly, I do not the good thing which I would, but the evil which I would not, that do I: if I do that which I would not, it is no more I that do it, but the sin that dwelleth in me, Rom. 7. 19 20. therefore the Church may err in determining matters of life, and manners. Fourthly, There is a fight even in the best men, and members of Christ, Rom. 7. 23, therefore the Church may err in determining matters belonging to life, and manners: for this must be his conclusion out of every one of these places, as his former of doctrine was out of the other. And are not these goodly arguments to prove his assertion? His assertion (as you have often heard) was, that the visible Catholic Church might err in determining matters belonging to manners, to wit in defining and finally determining, this is good, that is bad, this is lawful, that unlawful, and the like; and he cometh in with his misapplied texts, to prove that particular men may have infirmities in them, and fight of their passions, or concupiscence. Doth he not hit the nail on the head think you?  
54. But now lastly let us come to his seventh, and last exposition upon this article of the Creed. The Church of Rome (saith he) hath most shamefully erred in life, Ceremonies, and matters of saith, this he should have proved, according 
Roger's p. 96.  as he undertaketh in other articles from the warrant of divine Writ, but here he leaveth God's word, and runneth to Poets that say, Roma mares etc. Rome loveth boys: as who would say, that this horrible, and execrable sin (if it be, or have been in Rome) is not also in other Cities of the world, or as if this alone were sufficient to prove his purpose, if he could show, that there were many lewd livers in Rome. The thing he ought to prove is this, that the whole Church of Rome (that is to say, the Catholic Roman Church, spread over the whole world, acknowledging Rome for the chief head, and member thereof) had erred from her public decrees set forth to be delivered throughout the whole Church, either for position of faith or direction of manners: for this only is the point in controversy and not whether any man have lived loosely in Rome, or any Popes have been naughty men, or may be hereafter. So as for the point controverted, he bringeth not one word of proof, and all that he hath scraped together of spiteful slanders, & contumelious reproaches against divers Popes, and other Prelates of that City, as in consequence of argument, they are nothing to the purpose, nor can make any inference at all against the matter in question, so are they in fact, proved by divers Catholic Authors to be shameful lies, contrary to the testimony 
Lib. de Pont. à cap. 8. ad finem usque ad cap. 15.  of the best, and most Authentical authors, that have written, whereof the reader may see effectual proofs in Bellarmine, and others that do answer those slanders against Rome.  
55. Now than we see how out of this one article of the Apostles Creed (which all parts do admit) what different doctrine there is drawn by different expositions: and I might show the same in sundry other articles, as namely in that which ensueth immediately after, Credo remissionem peccatorum: I believe the remission of sins: which article those of the Roman faith do understand accordingly as the ancient Fathers do, and this is not only of the remission of sins by our Saviour his passion, and grace thereby merited to this effect, but also of the ordinary means left by our said Saviour in the Church for ordinary remission of sins, and namely by faith and baptism, for such as enter first into the Church, and the holy Sacrament of Penance, which is (according as ancient Fathers do call it) secunda tabula post nausragium, the second table of the soul after baptisms ship wrack, for such as sin after baptism, and other Sacraments: all which Sacraments, & other means to this effect do work their effects in the power, and virtue of the said passion of our Saviour. So holdeth the Catholic. But the Protestant that cometh forth with a not imputation, saith, that this remission of sins consisteth only in this that they are not imputed, and consequently draweth a far other sense upon this article; so as I must perforce conclude with that which often hath been said, and repeated, that it is not sufficient to admit these Creeds in words as the Ministers of England are said to do in their Ordination, but the true sense, and meaning is especially to be stood upon: which meaning being far dissonant from the understanding of the known Catholic Church (as lately we have showed) their oral and verbal admission of the said Creeds cannot be sufficient to make them Christian Catholics, or deliver them from the imputation of being Heretics: for that this very choice and election which they do make of particular senses, and interpretations of the Articles of these Creeds, opposite unto our former rules, and Considerations before set down at large, properly and effectually convince them to be heretics indeed. And so much of this matter for the present,    

THE FOURTH CHAPTER, CONCERNING THE APPROBATION, AND ALLOWANCE OF THE FOUR GENERAL COUNSELS: Which is the third general head of trial offered and proposed by his Excellent Majesty of England.  
AS in the former two grounds of believing Canonical Scriptures, & admitting the three usual Creeds, and that only upon the Churches public tradition, his Ma.tie hath given forth a declaration unto the whole Christian World of his confident persuasion of being a Christian Catholic, and no Heretic: even so in this third general head, I mean in the admitting and receiving of the four first General councils, his Royal Grace hath not only continued, and persevered in the former declaration of his good intention and persuasion, but hath further, and much more ratified and confirmed the same, as appear by these his words, where he writeth: I reverence and admit (saith he) the four first general councils as Catholic and Orthodox: And the said General councils are 
Premonit. pag. 35.  acknowledged by our Acts of Parliament, and received for orthodox by our Church. In which words, though I must ingenuously confess, that I cannot retain the least scruple, or doubt of the sincerity and candour of his majesties meaning, but that according to his Noble apprehension, and the information given him by his Doctors, he doth indeed for his Princely part, and Person, reverence, and admit the four first General Counsels, and willbe ready like a pious meaning Prince to receive all the particular points of faith concluded therein, when they shallbe discovered unto him: Yet since this Parliamentary admission of councils is then ground of all, and must prove the admitting, and rejecting of them, either good or bad, on the Church of England's behalf, my first demand shallbe but this: What hath lay parliaments to do with Religion? What business make they with the councils of the Church? Who designed unto them this authority, to alter, chop, and change Religion at their pleasure? Upon what ground do they admit some councils, and reject others? Especially having excluded from Parlamentall suffrage all their Catholic Bishops, and Clergy men, as it is evident they did (the thing remaining yet registered upon Authentical record, & fresh in the memories of many now living) when at the first and second lay Parliaments, in the first year of the late Queen, they banished Catholic Religion out of the land.  
2. But supposing these four Counsels to be admitted, and received (if we consider how these Counsels indeed are acknowledged by our Acts of Parliament, how reverenced, and in what manner received for Catholic, and Orthodox by our English Congregation at this day) we shall be so far from justifying the Protestant Parliamentary admission of these Counsels, or any other of their actions whatsoever, though never so outwardly veiled, and covered with a colourable show of piety, as that in 
How the Parliament & Church of England do admit the first four General Counsels.  very deed we shall discover nought else, throughout the passages of their whole proceedings but fraud, imposture, collusion, dissimulation, hypocrisy, and heresy: Which to make good against them in the particular carriage, and passage of this present business of councils, let us but leave the barky rind, and outward cork, and enter into the inward marrow and substance: that is, let us give no credit to their words, but look into their deeds, and we shall easily discern, yea the matter will disclose itself. For to set their words aside, whom we have ever found contrary in their deeds, if the Church of England do sincerely embrace, and receive for Catholic, and Orthodox these four first general councils which did resemble, comprehend, and present the whole Primitive Church for more than four hundred, and fifty years together after Christ, then must it follow, if they mean as they say, and that their words shall not prove wind, that the English Church, and our lay Parliaments must acknowledge and admit also that doctrine for Catholic, and Orthodox, which without impeachment, controllement, or contradiction of any, can be substantially proved to have been taught, and held in this visible universal Church, whereof these four Councils collectively represented the whole body for all that tyme. Which foresaid doctrine that both it, and every point thereof passed for so many ages uncontrolled, this one reason may suffice to prove instead of all; for that the said doctrines should otherwise have been noted, espied out, reprehended, and censured by some of these councils, else had they not done their duties, neither had they been so vigilant for the good of the whole body: as they ought to have been; if having condemned some heresies (as they did) they had winked at others. Which once to imagine of an Ambrose, an Augustine, & a Hierome for the latin Church, a Basill, a Chrysostome, and an Athanasius for the Greek, nay to suppose it, and that confidently, though most impudently of all the great Saints, and learned Doctors in the world together, this cannot be no less than senseless absurdity, gross stupidity, yea heathenish impiety, when as the least of these, which I have named, was for learning able to have resisted the whole Christian world, and for their zeal would have spared none, in a point of error or heresy: as I may instance and prove by Tertullian, Origen, and S. Cyprian: were any of these, though never so great, by the rest spared? Were any former merits, though never so many respected, if once they presumed to innovate the least error whatsoever? And therefore to strike at the point I aim at in the period of the Conclusion, doth the English Church, and Parliament admit all the doctrines that were taught in the Church, and that continued without the impeachment of any, notwithstanding all the zealous, & vigilant Pastors in the Church? I think it will make great difficulty: and let it reject them, or any of them, there needs no more to prove that Church to be heretical: let it admit them, it proves itself by departure from them, and their doctrines to be Apostatical, for that it holdeth not the same points of faith, with these four first councils, which it maketh show to receive and embrace. In a word, let it admit them, or reject them, they shall never be able to wipe away the blot, and blemish, imputation, and innovation of damnable error from their Church. For better understanding whereof, as also of some other particulars thereto belonging, and hereupon necessarily depending, I have thought good to decipher out these ensuing Considerations.  

The first Consideration.  
MY first Consideration (which I promise, as the very 
Why and how these four first Counsels were gathered, and how thereby it is convinced that the church cannot ere.  groundwork, and foundation of all the rest) must of necessity be this, that the Parliament, and Church of England admitting these four first general councils of nice, Constantinople, Ephesus, and Chalcedon for Orthodox, and truly Catholic (as representing in their Bishops the complete, and entire body of the Catholic Church in their several ages) must needs acknowledge in like manner, that for these first four hundred and fifty years (or rather five hundred, for that it is not probable, nay possible, that within the compass of fifty years, the same should now fail which had already by virtue of Christ his promise continued four hundred and fifty years) the 
Vide Aug. de unit. Eccles. in pluribus locis.  true Catholic Church of Christ, consisted not only of the elect, and consequently was invisible, but of good and bad, and thereupon was visible, under visible heads. And this was figured by the Parables of the net that caught both good and bad fish, and by the field that brought forth good corn, and weeds. And further, that this visible external Church in those days was the very same, whereof Christ's words were to be understood, when he gave this in charge to one upon occasion, and supposal of 
Mat. 18. 15 16. 17. 18. 1. Tim. 3. 15.  a complaint made against his brother, which if he succeeded not, then, Dic Ecclesiae, tell the Church: as also that other of S. Paul that the Church is Columna, & firmamentum veritatis, the Pillar, and foundation of truth: so as, if a man in those days would have had any controversy in Religion debated, and resolved, if he would have known what Scriptures the Apostles, and Evangelists had committed unto the custody of the Church for Canonical, & Authentical: and further if he desired to know which they were, how they might be known from counterfeit, how they might be truly sensed, and rightly understood, what and how many Sacraments were left by Christ unto his Church, which they were, what were their effects & operations, how they were to be administered, and such other like. And if he were a jew, or gentle, that thus demanded, questioning these doubts, and would upon the resolution thereof become a Christian, but being unlearned, would be instructed in all these cases, and the like he was to have made his repair, and recourse unto this external visible Church, and to have stood in all points whatsoever, unto her final determination, decision, direction, instruction, and perpetual government in all these first five ages, without malapert repugnancy, or obstinate reply, if he ever intended to be saved. And if upon any animosity, or pervicacity any man were cast out of that Church in all that time either for interpreting Scriptures in his own sense, according to a private spirit, or for perverting or innovating de novo, de suo, of his own head or brain, in any the least point of faith, and mystery of Christian religion, as the Protestants do both, his damnation was by all held and concluded for certain, except he repented, and listened, yea and obeyed the voice of the Church his mother, that sought to reclaine him: for that the authority of this Church was ever held for God his highest tribunal upon earth, and therefore irrefragable, since the tribunal of heaven standeth expecting what is here done by the Church upon earth, being ever ready to lose, or bind, to deliver over unto Satan, or to release from the bands of sin, error, and heresy, according unto the former passed doom, and sentence of the Church, as among other Fathers, S. john Chrysostome in his books of 
Chrys. l. 3. de sacerdot.  priesthood doth very well declare.  
4. And now to come unto these Counsels, and 
Council of Nice assembled anno. 327.  to speak particularly of every one of them, as they lie in order. The Council of Nice was gathered together somewhat more than three hundred years after Christ: and the occasion of this first great Ecclesiastical Assembly of all the world met together by their Bishops in this general Council, was for the censuring and suppressing of two capital, and damnable heresies, that then invaded, and infested the Church of Christ. The first was the heresy of the Arians, and this impugned, nay flatly denied the second Person, his identity of essence, to wit, the Son his equality of substance, and hodhead with the Father, granting him to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, like unto the Father, but denying him to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the same substance with the Father, which was the faith and belief of the Catholic Church in those days.  
5. The second heresy, was the heresy of the Quartadecimans, concerning the celebrating of Easter-day, of which heresy to speak any thing in particular at this time I intent not, since it is not to my present purpose; only I refer the reader unto the author of the Three Conversions of England, where this point is both substantially, and punctually discussed. The main point whereof I am to treat in this place, is to intimate unto the Reader, how both these heresies of the Arians, and the heretical Quartadecimans were determined, censured, and anathematized by the authority of this sovereign and supreme Ecclesiastical Tribunal, I mean the first General Council of Nice, which consisted (as S. Ambrose observeth, alluding to the just number 
De fide ad Gratian.  of Abraham his soldiers) of three hundred & eighteen Bishops gathered from all parts of Christendom. And this was the first General Council that could be Assembled until that time, in respect of the most bloody and cruel persecutions, that had continued for the greatest part of the prcedentages.  
6. And here we are to observe, that albeit that three other Provincial national councils are recorded to have been celebrated before this of Nice, and after that of the Apostles Act. 15. to wit, one at Rome of 60. Bishops against Novatus, under Decius the cruel Emperor, and Cornelius the martyred Pope, another at Ancyra in Galatia under Dioclesian, the third at Neocaesarea under Constantine's Father, and Pope 
Anno. 252  Melchiades according to Prateolus his account: yet this Council 
Anno. 308  of nice was the first great, & glorious Ecclesiastical tribunal, which was publicly erected in the Christian 
Adno. 311.  Church for all Nations to repair unto, after the first planting of the faith of Christ.  
7. The second general Council was that of Constantinople somewhat more than fifty years after, in the year of 
The second general Council of Constantinople, an. 383.  our Lord 383. and it consisted of an hundred and fifty Bishops, gathered together against Macedonius Patriarch of Constantinople, who openly denied and blasphemed against the divinity of the holy Ghost: for which damnable heresy of his, both he, and all that partaked with his heretical faction, were condemned, censured, and cast out of the Church, and delivered over to Satan, for that they blasphemed against the third sacred Person of the blessed Trinity. And this second, great, and general Council was held under Gratian, and Theodosius Emperors, and under Damasus then Bishop of Rome.  
8. The third General Council was that which was 
The third general Council of Ephesus Ann. 434.  assembled at Ephesus almost other fifty years after that again, in the year of our Lord's incarnation 434. This Council consisted of two hundred Bishops, gathered a-against another Archbishop of Constantinople named Nestorius but an Archhereticke: and it was held under the Emperor Theodosius, and Pope Celestinus. This Nestorius (as Vincentius Lyrinensis in his golden tract against heresies, and 17. chapter describeth his heresy) whilst he made show of distinguishing two natures in Christ, he suddenly brought in two persons, and by an execrable impiety thereby made two Christ's, the one God, the other man, the one begotten of God the Father, the other borne of the Virgin his mother, and therefore he did further aver, that holy Mary was not to be called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the mother of God, but the mother of Christ, because (forsooth) that Christ which was God, was not borne of her, but the Christ which was man. Hitherto my Author. And for this damnable heresy was Nestorius condemned by this third Council, & worthily cast out of the Catholic Church: howbeit I must confess, that I cannot see, how Calvin & Beza upon the point of Christ's incarnation and hypostatical union with divers others Protestant's following them, 
Lib. 1. Inst. c. 13. §. 9 23. 24.  can possibly avoid this old condemned heresy, but that Nestorianisme must follow, as a necessary consequence of the doctrine which they deliver upon the point of Christ's incarnation, and union.  
9 The fourth general Council was that of Chalcedon, and this was some twenty years and upwards after the 
The 4. general Council was that of Calcedom 20. years after.  foresaid counsel of Ephesus, in which Council there were assembled six hundred and thirty Bishops, Archbishops, and patriarchs. This great assembly was gathered against on Eutiches an Archimandrite, or Abbot of Constantinople in like manner, who so confounded the natures in Christ, that he absolutely denied, that there were two distinct natures in him. For which monstrous opinion of his, differing from the Canon of Catholic faith, he was condemned, together with his fautor, & partner of his heretical faction, I mean Dioscorus Archbishop of Alexandria, as was Nestorius another Archbishop before him for holding two persons in Christ. And this famous and through the whole Christian world renowned Council was assembled and held under Martian that then swayed the Empire, and S. Leo the first than Bishop of the apostolical Sea of Rome.  
10. And now to make use in general of that which hath been spoken concerning the four Counsels by some particular application, and illation: the inference must needs be this, that if the Church of England do indeed admit, and reverence these four first General Councils (as it should seem his Majesty is of opinion it doth, and their Acts of Parliament confirm the same) then doth it follow by necessary, and inevitable consequence (though the conclusion overthrow a main ground of protestantical Religion) that they must needs (will they, nile they) grant the Catholic Church not only to have been visible at this time, but also to have been in great splendour, and magnificence; otherwise how could it possibly be, that fix hundred, and thirty Bishops could assemble, and meet so readily together, and all these for the most part out of the Eastern parts of Christendom only, to speak nothing of the west.  
11. Furthermore, for as much as our English Church in admitting these Counsels, and that in the greatest Consistory of the Kingdom, the high Court of Parliament, doth thereby acknowledge, and condescend unto: that this external visible Church, consisting of good, and bad is Christ's true Church, endued with all the privileges above mentioned of Ecclesiastical power, piety, purity, sanctity & the rest; I would ask first, how this so visible a Church, so conspicuous for majesty, so illustrious for sanctity, 
An evident declaration that the whole Church cannot err.  so adorned and beautified with all sorts of heavenly grace, and eclestiall verity, should or could afterwards grow to be invisible, be spoiled of her dignity, bereaved of her authority, be robbed of her sanctity, and lose all her graces and verity? Or how of the spouse of Christ is it possible, that she should become the enemy of Christ? of the Church of God, the Synagogue of Satan? Protestants principles may imagine this, but this over throweth the very principles of all Christian Religion. For how can the later be preserved inviolably, if the former be so unstable? Or from whom can we suck the pure milk of Christian Religion, or receive the stronger food of the high mysteries of Divinity, if it be not from the breasts of the Church? If it be not from the hand of our mother's learning, wisdom, and tradition? And now to follow this heathenish and irreligious principle of the Protestant's a little further: if the Church, I mean the former mentioned visible Catholic Church of these general councils; if this I say have thus fallen by false doctrine (as the Protestants imagine) than this Apostasy, and defection must either begin first from all, or from one, or from a few only. To the parts then: if from all, how is it possible, that so great a body, nay Christ's own body mystical (for so S. Augustine calleth it) founded by the blood of Christ, propagated by the ministry of the Apostles, watered continually with the blood of many millions of Martyrs, & dispersed over the visible face of the whole world, I say and demand, how is it possible, that this Church should be corrupted all at once, and that by willing corruption of affection, and judgement?  
12. But if this defection vainly and idly supposed by the Protestants did begin either from one, or arise from a few private men, contrary to the main current of the Church's doctrine, and tradition, which had continued, and lineally succeeded in the Centuries of the Church from Christ's time to the Council of Chalcedon; then would no doubt the Prelates of the Church (which now were in possession of the Ecclesiastical keys, and practice of the power, and authority of the same, by censuring and condemning Archbishops, Abbots, & patriarchs as hath been seen) have resisted & severally punished these supposed novelties and new fangles in religion. And truly albeit we should set aside the promise, and providence of our blessed Saviour for conserving this his Church which he had bought with so great a pricc, as his own precious blood, and brought unto such eminent greatness, at this very time of the Council of Chalcedon, which was more than four hundred years after his Ascension: yet in all human reason (setting the light of religion apart) it cannot be so much as imagined, how such a body, Christ his body with such a vigilant Senate, and head over it, should by secret stealth, or little, and little, be infected, corrupted, poisoned and consumed (as their phrase is) with Popery, heresy, superstition, or innovation, and all without sense, or feeling, resisting and complaining, or any record left thereof in Author of Antiquity? And yet if we will give credit unto the Protestants, and suffer their religion to set the least footing in the Church, we must against all sense, reason, faith, and religion imagine and believe all this, and much more, to wit, that such, and so potent a body, so fortified with defences by our Saviour, was so stolen away from itself, and from God also, as that it was lost, perverted, corrupted, conquered by the gates of hell, made Babylon, the seat of Antichrist, and City of Satan, before any man was aware of it: and are not these positions of Protestants monstrous Paradoxes, strange Ideas & chimaera's which no man of perfect sense can believe?  
13. I read in the ancient Fathers, that were enlightened with so great a measure of Gods, holy spirit, very earnest reprehensions, and severe invectives against the absurdity of these imaginations. Let S. Augustine (one that was wont to be full of reverence in some of the Protestants mouths) speak for all. Illa Ecclesia (saith he) quae fuit omnium gentium, iam non est? periji? Hoc dicunt qui in illa non sunt. 
Aug. in Psal. 101  o impudentem vocem! illa non est quia tu in illa non es. Vide ne tu ideo non sis: nam illa erit, etiamsi tu non sis: That Church which was propagated, and spread over the world, consisting 
S. Aug. excellent speech of the perpetuity of the Church.  of all nations (as now at the time of Chalcedon) is it now no more? Is she perished, or vanished away? So say those, that are not in her. O impudent voice! Is not she, because thou art not in her? See lest therefore thou be not, for she will be, though thou be not.  
14. Thus S. Augustine in his days argued against the Donatists, who said then just, as our Protestants do now, when they were pressed with the authority of the Catholic visible Church, that indeed, that had been for a time the true Church, but that afterwards it perished, it failed, and fell into Apostasy: Apostatavit, perijt, it did apostatate and perish, except only in the people, who only in their own judgement made the true Church indeed.  
15. And can any thing in the world be more like than this to our case? Do not the Protestants, and the Donatists so conspire together that a man cannot distinguish them by their voice? The Protestants acknowledgeth the whole body of the Christian Catholic Church, under these four councils, for the space almost of five hundred years together: neither can he chose but confess (since the point hath been so often extorted from him) the outward lustre, Hierarchy, Government, and Authority thereof. But if you ask him five hundred years after, than he will answer with the Donatist, suit, & non est: it was the true Church, but it is not now, or at least wise not in that perfection of authority, as than it was. And if you demand of him five hundred years after that again about the time, that Luther sprang up, he will not stick flatly to blaspheme with the same Donatist, Apostatavit, perijt, it hath fallen into Apostasy, it hath perished: which speech you have heard S. Augustine before call, impudentem vocem, an impudent voice, but presently after in the very same place, he termeth it by far worse Epithetons, as blasphemous to the holy Ghost, which though I have touched before, yet will I repeat it here again, for the better impression of it in our memory: and the greater detestation of the like sin.  
16. Hanc vocem (saith he) abominabilem & detestabilem, praesumptionis & falsitatis plenam, nulla veritate suffultam, nulla sapientia illuminatam, nullo sale conditam, vanam, temerariam, praecipitem, perniciosamp raevidit Spiritus Dei. The spirit of God (in the 101. Psalm) did foresee this abominable, and detestable voice (of some that should say that the Catholic visible Church had perished, and fallen into Apostasy) a speech full of presumption and falsehood, sustained with no truth, enlightened with no wisdom, seasoned with no salt, a vain, temerarious, headlong, & pernicious speech. So S. Augustine. And then further some few lines after, the same Father bringeth in the said visible Church of his age to expostulate with those furious and frantic Donatists in this manner: Quid est quod, nescio, qui recedentes à me, murmurant contra me? quid est quòd perditi etc. What is the cause, I know not, why certain people that go forth of me do murmur against me? What is the cause why certain lost fellows do contend and say, that I am perished? For this is their saying that I was (the true Church) but am not now etc. The Scriptures (say they) have been fulfilled, for that all nations have believed, but the Church hath Apostated and perished, throughout the world etc. When we urge the promise of Christ, Behold I am with you unto the 
Matth. 29. ●0.  consummation of the world, here they say that Christ promised to be with the Church until the end of the world, for that he did foresee that they (the faction of Donatus) should arise, and continue the true Church upon earth. So. S. Augustine of, and to the Donatists. And surely nothing can occur, and be represented unto our understanding, more conform, and answerable unto the sense, judgement, voice, agreement, and speech of the Sectaries of these our times, concerning their false imputations, and most unjust calumniations against the present Roman Church.  
17. Now if this grave, and holy Father S. Augustine one of the chiefest pillars of the latin Church in his days, speaking in the voice, and sense of the said universal Catholic 
Application of S. Augustins speeches unto our Sectaries  Church in his age, doth so grievously and dreadfully censure this speech, and blasphemous slander of the Apostasy of the visible Church (so trivial, and familiar unto Protestants now adays) as that he calleth it impudent, abominable, detestable, presumptuous, false, foolish, rash, temeratious, and pernicious, as you have heard: If he condemn even to the lowermost pit of hell, all those that frequent the same, call, and accounting them for perditos, lost, and damned people, recedentes ab Ecclesia, Apostated from the Church, upon a false surmise of their own foolish fancy, supposing that the Church itself hath Apostated, or may fall into Apostasy, what shall we say of Protestants that do the same, and stand in the very same case?  
18. But here it may be, perhaps, some man will reply, that S. Augustine in the place before cited, saith not, that the visible Church cannot Apostate or perish, but that it had not so done, and fallen away in his time, when the Donatists did falsely impute the same unto it: but that it might err and fall away from truth in time to come, that S. Augustine doth not deny.  
19 To this I answer, that albeit S. Augustine, totidem verbis, do not say in so many words, the Church in time to come may not Apostatate: yet in pure force of argument, and true substance of matter he doth affirm it, in that he allegeth against the Donatists, and urgeth to convince them, the very promise of our Saviour, made unto his Disciples, and in their persons unto the Church for ever. Ecce ego vobiscum sum usque in consummationem saeculi: Behold I am with you unto the consummation of the world: which promise holdeth for all times in S. Augustine his judgement even until the world's general consummation: and therefore the same Father in another place writing upon another Psalm, having first showed how the Church is the City builded upon an hill, he further addeth: Sedfortè ista Civitas, quae mundum tenuit universum, aliquando evertetur. Absit: Deus enim fundavit eam in aeternum. Si ergo Deus fundavit 
Aug. in psal. 47.  eam in aeternum, quid times ne cadat? But happily this City, that hath possessed the whole world, shall in time to come be overthrown. God forbid: for God hath founded the same for ever (as the Psalmist speaketh:) If therefore God hath founded the same for ever, why dost thou fear lest this foundation may fall? Which very point S. Augustine repeateth again in his first book de Symbolo, and the fifth Chapter, to show his constant and unvariable resolution in this matter of the Church.  
20. And here I might allege Father upon Father, Greek upon Latin, and produce so many testimonies of the ancient Worthies and ancient Fathers, as might suffice to fill a large volume, and all of them tending directly to 
That the Church shall never Apostatate.  this effect, to wit, that the visible Church planted by our Saviour (he being the foundation stone) and by his Apostles, and spread over the face of the whole earth, shall never perish, or Apostatate from Christ, by any the least damnable error, or heresy unto the end of the world, & Christ his second coming unto judgement. And to prove this they do all of them allege and bring many pregnant and evident places of Scriptures.  
21. As for example, these two here urged by S. Augustine, as also that plain text uttered by way of promise unto his disciples, Matth. 16. by our Saviour, portae inferorum non praevalebunt adversus eam. The gates of hell shall not prevail against this Church: & on this place S. Chrysostome dilateth himself much, as be by occasion treateth upon the 148. Psalm, and in an homily made at that time when he was to be expelled from Constantinople, he inferred these words, upon that place: Quòd si non credis verbo, & rebus, ipsis operibus crede: if you will not believe Christ's words, the things themselves here spoken, believe his works? How many Tyrants have gone about to impugn the Church etc. Where are they that went about these things. Quomodo impurissime Diabole, Ecclesiante putas posse deijcere. How dost thou think, thou most impure Devil, that thou canst overthrow the Church etc. Which demand this blessed Father would never have urged unto the wicked spirit, if the Devil might have replied, that in time to come he should be able to overthrow it, by sowing the tars of ignorance, error and heresy in it. And now that S. Chrysostome meant of the external visible Church, it is more than evident, by the instances that he bringeth of the horrible, and inhuman persecution, raised, and stirred up by infidels, and heretical Emperors against the same most holy Church.  
22. And S. Cyprian, that ancient, and renowned Martyr, 
De unit. Eccles.  treating of this argument, soundeth forth this Eulogy in praise of the Church: Adulterari non potest sponsa Christi, incorruptaest, pudica est, domum unam novit, unius cubiculi sanctitatem casto pudore custodit. The spouse of Christ cannot be adulterated, she is unspotted, she is chaste, she knoweth one house, she keepeth the sanctity of one chamber, one bed, and that with a chaste shamefastness, and love. So S. Cyprian, in that excellent Tract of his deunitate Ecclesiae; which Tract alone, though it be but a very short one, yet is it sufficient to be the bane of all heresies, and to keep any man desirous of truth within the bosom of Catholic unity.  
23. With S. Cyprian agreeth S. Hilary, writing to the 
The invincible strength of the Church.  same effect in express words, affirming: Hoc Ecclesiae proprium est, ut tum vincat cum laeditur, tum intelligatur, cum arguitur, tum obtmeat, cum deseritur. This is peculiar unto the Church, that when she is hurt, by persecutions, than she winneth, and overcometh, when she is reprehended by heretics, then is she perceived, that is to say, when she is misconceived, she maketh herself in her doctrine to be better understood, by declaration of matters called into question, when she is forsaken (either by rebellious children, that go out from her, or by God's permission exercising her by tribulation) then doth she obtain the victory, and gloriously triumph. So as here you see, that they spoke not only of the Church of their time, but of all other ensuing ages that it cannot perish or be corrupted. And with these agree S. Ambrose, saying: Haec ergo navis Ecclesia est, quae si quotidiè saeculum istud tamquam aliquod pelagus sortitur insestum, numquam eliditur ad saxum, numquam mergitur adprofundum. So speaketh S. Ambrose in his book entitled the Salomone, the 4. chapter, that is to say. This ship therefore of the Apostles, that was tossed upon the seas of this world as the true Church of Christ, which albeit it do daily find, and feel the world to be troublesome unto it, as a certain tempestuous, and stormy sea, yet doth it never dash and split in pieces, by striking against any rock, nor yet is it ever driven and drowned to the bottom. All which privileges could not be verified of the said Church, if it were possible, that the spouse of Christ could become a harlot, or fall away from Christ, by entertaining any damnable error, or heresy.  
24. And as S. Ambrose, so speaketh S. Hierome in his commentary upon the fourth chapter of Isay: his words be these: Super petram sundatur Ecclesia, nulla tempestate concutitur, nullo turbine ventisque subvertitur. The Church being founded upon a rock, is sh●uered with no tempest, is overwhelmed and overthrown by no fury, & violence of winds whatsoever. And the same holy Father in another place putting a real distinction betwixt the Synogogue of the jews, & the Christian Church, but especially betwixt the promises of God made unto both, assumeth the speech of Christ, and speaketh to the jews in the person of our Saviour, Linquetur domus vestra deserta: your house, your Church, your Synagogue shallbe left desolate, and empty unto you. 
Matth. 23.  But as for the Christian Church (saith he) aeternam habebit possessionem, for that Christ promised unto his disciples, behold I will be with you, or as other Readins have it, I am with you to the consummation of the world. And the same speeches are reassumed, and reiterated by him in his Commentaries upon the ninth of the Prophet Amos, and upon the 28. of the Gospel of S. Matthew.  
25. And here I might tire out both the reader, and myself also, with alleging the unamine consent of all the ancient Fathers, to prove, that the visible Catholic Church of their days could never perish, Apostatate, or fall away from Christ to the end of the world, in regard of Christ his promise made unto it, and yet the contrary heretical tenant is a common received doctrine in the Protestants schools in this last, & worst age of the world. For do not the Protestants, pro aris, & focis, as though it were a matter of the life or death of their Religion (as in very deed it is no less) stiffly & peremptorily defend that the visible Church that held these four general councils which are admitted by his Ma.tie and the Church and Parliament of England, and fourteen other no less General, from that of Chalcedon to the last of Trent: this Church, say I, descending by succession of Christian people, and by lawful and Ecclesiastical ordination of Prelates, Pastors, and Bishops for government of the same, hath after the aforesaid Council of Chalcedon, by little & little (say the Protestants) Apostated from Christ, and his true doctrine, and hath left their room and place for Protestants to enter and supply their defects. And this is just like the allegations and pretences of the Donatists in S. Augustine's time. And no marvel that Protestants and Donatists thus conspire against the true Church, for surely the right of the Donatists is as good to lay claim thereunto, as the interest of the Protestants, for aught that I can see to the contrary. And let this suffice for my first Consideration.   

The second Consideration.  
MY second Consideration concerning this present subject of the four first General councils received by the Protestants lay Parliament, as is already premised, 
Why Protestant's do not, nor can remedy their divisions by any General or national Council.  shallbe this; that for as much as this Ecclesiastical devise and invention of calling general Counsels, and this spiritual authority in erecting this great consistory and supreme tribunal of the Church, for the deciding, and determining of all doubts, and controversies that may possibly arise therein, either by the friends, or rather enemies of the Church, must be presumed to have come peculiarly, and proceeded originally from the holy Ghost: partly for that the first form, origen, and practice thereof was prescribed by the Apostles themselves, as you shall read Act. 15. according to that which we have formerly noted, and partly, and especially in regard of the infallible assistance of the said holy Ghost, that ever-blessed and never erring spirit of truth, testified by the words of high, and sovereign commanding authority, used by the Apostles in that first Counsels decree: visum est Spiritu Sancto, & nobis: it seemeth good to the holy Ghost, and us: why (I say) this being so, have the Protestants in our days (having now almost had a full age, since their defection from Catholic Roman Religion) never as yet called a general Council amongst themselves, to repair their own breaches, reconcile their own emnities, determine and decide their own controversies, which (as before I have showed) are both many and weighty, implacable, and irreconcilable? Truly it seemeth unto me, that if they had been of the same spirit, with the ancient Apostolic Church, that gathered these four first general Counsels, to hold all in one union and communion; nay if they had not been led, or rather misled with a contrary spirit of schism, heresy and division, they would have trodden in the steeps of these ancient Fathers, and have imitated them in applying the sovereign remedies of general councils for curing the wounds of their own homebred divisions, and damnable dissensions: at least wise they would, without fail, in a whole age have called some one, forasmuch as the ancient Church gathered, and assembled four within the compass of one age, and an half: and the Protestant Princes; and people do bound, and border nearer together, then did the Christians in former times; which were in a manner dispersed here and there, far and near over the whole face of the earth.  
27. If reply be made, that then there was but one Emperor to afford his Imperial consent for the assembling of the Synod, & now since the division of the Empire into many Dukedoms, Princedoms, Kingdoms, and free States, there be many particular Princes, whose wills, and judgements can more hardly be agreed, whose assents are with greater difficulty to be required, and obtained: I answer, this evasion is but a mere collusion, and therefore must not be suffered to pass without due reprehension. For since the foresaid division of the Christian world into several Kingdoms and states, many general Council have been called, and gathered amongst Catholics, as before hath been showed, yea, and that in the midst of tumults, uproars, and garboils in the temporal estates of the Christian world; and this a man of common sense, and reason may comprehend, & imagine to have byna greater let, and impediment unto the gathering of General councils, than any encumbrance, and inconvenience that the Protestants surmise or pretend. But the truth is, heresy, and schism originally grounded upon proper election, 
Protestant's can abide parley and treaty neither with catholics nor among themselves.  private invention, stubborn selfwill, and proud conceited judgement, together with obstinacy against the Church's authority: this, I say can never abide that exact discussion which a general Council doth require. For how can the Protestants thus divided as they are, and knowing the weakness of their own cause, endure parley and treaty, either with the Catholics, whom they account adversaries, or among themselves with their own Sectaries?  
28. Not with Catholics, as may be seen by examples of ancient heretics, condemned in these 4. first General councils, to wit, the Arians in the first, the Macedonians in the second, the Nestorians in the third, and the Eutychians in the fourth, who fled what they could those councils, appealing only to Scriptures, whereof there is one notable example amongst many others in the last of these four councils, I mean that of Chalcedon, wherein the Archimandrite, and Archereticke Eutiches being sent unto, with Notaries from this grave and learned Council, to yield an account to the Council of his heretical opinion, held of one only nature in Christ after his Incarnation, he first bethought him of this evasion, to say that he would agree, and subscribe to the expositions of the Fathers that had sat in the Nicen Council, and that of Ephesus: but this was but mere collusion, for thereby he only meant most craftily, and heretically to evade, and fly both the other two councils of Constantinople, that had already dealt against him, and condemned him, as also this of Chalcedon that was now gathered against him, to hear his cause, and to be his judge.  
29. But yet secondly, for fear that he might yield also to far in this, he added presently an exposition, saying: Si verè aliquid contingat eos in aliquibus dictis, aut falli, aut 
Vide Conc. Calced. act. 3. p. 163. edit Venet.  errasse, hoc neque; se vette reprehendere, neque subscribere: solas autem Scripturas scrutari tamquam firmiores sanctorum Patrum expositionibus. If not withstanding it had happened, that the said Fathers of the Nicen and Ephesine councils had been deceived, and erred in many of their sayings, than would he neither reprehend the same for modesty's sake, nor yet subscribe thereunto: but that he for his part would attend himself wholly unto the Scriptures alone, as being more firm, and sure, than the expositions of any Fathers whatsoever. And is not this spoken like a Protestant?  
30. Thirdly, when he had repeated, and urged again his blasphemous heresy of one only nature in Christ, in presence of those grave and reverend Prelates, that were 
The terginersation of the heretic Eutiches fully representing the Protestant's  sent by the whole Synod to take his confession; and further when he had read unto them a book compiled Apologetically for defence of the same heresy, he then told them openly, and plainly, that this was his faith, according unto the Scriptures, and as for the other (to wit the Catholic assertion) that Christ consisted of two natures, divine, and human, united in one person, he said flatly, Neque se didicisse in expositionil us sanctorum Patrum, neque subscriberevelle, sicontigerit ab aliquo ei tale aliquid legi: quia divina Scripturae meliores sunt Patrum doctrinis. That he had neither learned any such assertion in the expositions of the holy Fathers (he meaneth the blessed Fathers of the Nicene and Ephesine councils) nor yet would he, for his part, admit, and embrace it, if any such thing should happen to be read unto him out of their writings: and his reason was that, which is so commonly urged by Protestants, for that the divine Scriptures are better than the doctrines of all Fathers: the which though it be true in itself, yet was his meaning to deceive thereby, as you see, thinking by this fair glosle & goodly pretence of Scripture to have avoided, and escaped the tribunal, and censure of the Catholic Church in that time: but the Council condemned his opinion, and person, notwithstanding his shifting evasions to the contrary.  
31. And truly, the very Consideration of this particular (I mean the conformity of spirits in this old heretic and divers of the new Protestants that cry out with full, and open mouth to have all things in General councils tried by Scriptures alone) left in me a very great impression: and the matter itself seemed unto me very considerable, and worthy of all diligent attention. For I patticulerly reflected upon that sentence of Calvin, wherein in my poor judgement, and opinion, I rightly compared the two Arch-heretickes together: and whether I wrong Calvin, let his own words witness, and his best favourites, 
Lib. 4. just. cap. 9 §. 1●.  and sectarirs defend their Master from speaking like an heretic, I mean like Eutiches. Nulla (saith he) nos Conciliorunt, Patrum, Episcoporum nomina impedire debent, quo minùs omnes omnium spirituum ad divini verbi regulam exigamus, & verbo Domini examinemus, num ex Deo sunt. We are not to pass for Counsels, Fathers, Bishops, it is not in naming of all or any one of them can bar us from examining all kind of spirits, according unto the squared rule of God's word, and we may call them unto account, & sift them by the word of the Lord, whether they are of God, or no. So far he.  
32. And here also I remembered that I had seen the conditions required by the Protestants of Germany, when as they were invited to come unto the Council of Trent, at the very first gathering thereof: and the said conditions were published in a several book which did bear this Inscription, Causae cur Electores Principes etc. The causes why the Electors Princes, and other addicted to the Confession of Augusta, do not come to the Council of Trent: 
Vide resp. Gaspar. Villapandi ad bas causas.  For justifying of which causes eight conditions are required by them to be observed in that Council, whereof the fourth is, That the decisions be made in all Controversies only out of Scriptures, and not out of Ecclesiastical Canons, or traditions: the fifth is, That decisions be again made, not according to the plurality of voices, or suffrages, but according unto the norm, and rule of God's 
Protestant's shifts to avoid coming to Counsels.  word. But what this norm, or rule is, they expound not, but do leave it, as they found it still to be contended about. Whereunto if we adjoin two other conditions of theirs, which are the last, to wit, that the Protestant Ministers may give voices equally with Bishops, in deciding of all questions, & that if they should not be able to defend their cause, yet not only their persons should be secure, but their cause also not to be condemned for heresy: These I say, if we add as the later unto the former, we shall plainly discern that they had not so much as the least thought to stand unto that Council at all, but to their own heads: and by these to their own unreasonable conditions, and unconscionable, to make their controversies and heresies endless, and indeterminable. For if every man, or at least every Minister hath authority to determine out of God's word, when will there be an end?  
33. And here you see the small, or rather no hope that is of agreement betwixt Protestants, and Catholics by way of General councils, and that the Protestants reserving themselves only to Scripture, for the decision of matters, and not admitting general councils, and Fathers to be umpiring judges of the sense, & meaning thereof, they tread first into the steps, and rake into the sacrilegious ashes of all former ancient condemned heretics, even for this very point condemned by the Church in many of her general councils: and secondly by such conditions they make themselves sure, and secure from being condemned in such sort, as that they will yield thereunto. And the self same fundamental reason, or rather desperate refuge, and evasion of theirs, in profaning and abusing this sacred Sanctuary of Scripture by their profane spirits, and unhallowed glosses, holdeth also for their never agreeing amongst themselves, by Meetings Conferences, Colloquies, Disputations, Synods or councils: for that the Lutherans and Sacramentaries, whether Zwinglians or Caluinists (for of these two only I mean to speak at this time) standing upon this resolute principle on all hands, that nothing is to be determined but by Scripture, and then each one interpreting that Scripture differently from the other, & acknowledging no judge on neither party, how is it possible, that they should ever come to any end of determination?  
34. And this will evidently appear if we cast our eyes upon those Conventicles, Meetings, Conferences, Synods, Counsels & Colloquies held betwixt these reforming brethren for the space of threescore years together, to wit, from the year 1530. unto the year 1590. which are set forth 
Stan. Resc. l. 1. de Atheism. etc.  by Stanislaus Rescius Ambassador unto the King of Polonia at Naples upon the year 1596. & which do amount to above threescore Synods, & Counsels & Meetings, held at Smalcaldium, Frankesord, Constance, Tygure, Wittemberge, Berna, Ratisbone, Spire, Norimberge, Lipsia, Worms, Luneburge, Maulnbourne, Petricovia, Varadine, Gratz, Brunswick, Dresda, Alba julia, Cracovia, and divers other places: all these and many more, if we look into with an indifferent eye, we shall ever find 
The Protestant's disagreemento in their meetings.  that they were so far from concluding any peace in religion, or reconciling of their Controversies by these Synods, and councils, as that they departed far greater enemies, and more disagreeing in their opinions, then when they first met: witness their departure at one meeting of theirs above mentioned, when they would neither give nor take dextras fraternitatis, nor dextras humanitatis, fellowship of fraternity, nor fellowship of humanity, which is a token that they have not the spirit of union, nor any means left them to come unto it, and consequently, that the example, and precedent of these first four general councils, that determined with authority and uniform judgement the controversies of their times over all the world, do prejudice all together, and condemn the Protestants of our age, and do convince, that they are not of their spirit, or religion: and that neither General, national, Provincial, or particular councils, Synods, 
Tertul. de prescript. Aug. l. 3. cont. epist. Parmen. c. 4. & ser. 11 de verb. Domini etc.  or Meetings can bring themselves to any concord, or agreement together, especially division, and dissension being a note (as it is ascribed by all ancient Fathers) peculiar unto heretics, that they were always irreconcilable, and divided amongst themselves. And this was the effect of my second consideration.   

The third Consideration.  
MY third Consideration was, that by reading these councils, I did not only find a complete Hierarchy, 
Particular points of differences between these 4. general Counsels, & the Protestants of our time for doctrine and manners.  and Ecclesiastical regiment of the Catholic Church to be observed in those former ancient times, consisting of Bishops, Archbishops, patriarchs, and Prelates governing the said Church, conform to that of the Catholics of our days, and wholly different from the Protestants Churches, which they call reform (though in my judgement they may more truly be called deformed in that they have taken away all such Hierarchy of Bishops, except only a small glimpse thereof reserved in England for a show:) but in many other particular points also I plainly perceived their senses, opinions, and judgements to be far dissonant from these of our Protestants, whether we regard their practice for conversation, and reformation of our manners, or respect their doctrine for instruction, and information of our judgements, whereof God assisting, I shall lay forth some few brief and punctual, observations, purposely pretermitting infinite others that may be gathered out of the foresaid four general councils.  
36. In the first of the four, I mean Nicen, and the 3. Canon thereof, these words represented themselves unto my view: Omnibus modis interdixit Sancta Synodus, ut neque Episcopo, neque Presbytero, neque Diacono, neque ulli Clericorum omnino licere habere secum mulierem extraneam, nisi fortèmater, aut soror, aut avia, aut amita, vel matertera sit: in his namque personis, & harum similibus omnis quae ex mulieribus est suspitio declinatur: qui aliter praeter haec agitpericlitetur de Clero suo. The holy Synod doth forbid by all means, and determineth it to be unlawful for any Bishop, Priest, Deacon, or any other of the Clergy to have any extern woman with them, except perhaps it be their mother, sister, grandmother, or aunt by father, or mother's side: for in these all suspicion that may arise about dwelling with women is declined: and he that shall do contrary to this, shall lose his Clergy. Thus that first, and famous Council decreed, ratified, and enacted for the Angelical continency of the Clergy in those days.  
37. And the true meaning of this holy Council is according to the plain purport of the words as they are set down in the Canon, to wit, that Clergy men could not marry after they were of the Clergy at least, nor yet use their wives that they had married before, it seemeth more than evident by the plain words of the Council: for if it had been lawful to have had a wife in the house, the Council would not have omitted the same, but would first of all other have excepted the wife, when it nameth mother, sister, aunt, and grandmother.  
38. Besides this, the Provincial Council of Neocaesarea, that was held not above some four of five years before this Nicence Council (and of which Council some of the same Bishops also sat in the said Council of Nice) decreeth the matter in the very first Canon, in these words, 
Conc. Neocaes. can. 1. an. 316.  which are extant in three different translations. Presbyter si uxorem duxerit, ordine suo moveatur: si autem sornicatus suerit, aut adulterium commiserit, penitus extruaatur, & ad poenitentiam deducatur. 
The decree of the Council of Nice and Neocaesaraea against the Marriage of Priests.  If a Priest do marry a wife, let him be removed from his order of priesthood, and if he commit adultery or fornication, let him be utterly thirst out and brought to penance. And this Canon was confirmed afterwards again, in the sixth general Council at Constantinople, commonly called in Trullo, almost tour hundred years after that of Nice, and in the mean space between those two general councils, there ensued divers other Provincial, or national that confirmed the same, as that of Eliberis, 
Ann. 711.  Anno Dom. 3 2 5. Can. 33. Arelatense the second, Cap. 2. and 3. Carthaginense the third, Anno 397. wherein S. Augustine was present and subscribed Cap. 17. And Carthaginense the 
Basil. epist. 1. ad Amphi. c. 3. Epiphan. hares. 59  fifth Anno 400. c. 3. Andogavense (as Baronius recordeth) Anno 453. Tolet an the second, Cap. 3. Anno 5 3 1. and many others, all commonly founding themselves (as divers ancient Fathers S. Basil, Epiphanius, and many others do) upon this Canon of the Nicen Council, which yet as I think, our Bishops, & Ministers of England will not accept of. For I am certain their practice of wiving is contrary to this Canon of Nice, not withstanding their outward show, and pretence of admitting these four first councils▪  
39 And albeit I know they have here a certain shift 
The answer unto Calvin's objection about Paphnutius.  taught them by M. Calvin out of the speech of Paphnutius, who stood up in the Council of Nice against a decree, that the said Council would have made against the use of wives in the Clergy that had been married before they were Clergy men: yet doth this help them very little. For first Paphnutius only meant that Clergy men should not be barred from the company of their wives which they had taken unto them before they were of the Clergy, but he doth not grant that they should take wives after they were made Clergy men, nay that, with the whole Council he forbiddeth, and condemneth; but the English Church permitteth marrying also after they be Clergy men. Thus you see, supposing this a true story of Paphnutius, it rather maketh against them▪ then for them. But Bellarmine doth prove by most evident arguments, and reasons, and namely by the authorities of Epiphanius, S. Hierome, Ruffinus, and divers others, that the narration of Socrates, and Zozomenus in this point of Paphnutius (as in many other stories that they recount) is nottrue.  
40. Another place I noted out of the 14. Canon of the said Council of Nice, whose words are these. pervenit ad sanctam 
Another Canon of the Council of Nice about the Real presence.  Synodum, quòd in nonnullis locis & Civitatibus Diaconi dant Presbyteris Eucharistiam, quod neque Canon neque consuetudo tradidit, ut qui offerendi potestinem non habent, iis qui offerunt, dent Corpus Christi. It is come unto the knowledge of this holy Synod, that in divers places, and Cities, Deacons do give the Eucharist unto Priests; which neither the Canon of the Church, nor custom hath delivered, that those that have not power to offer (Sacrifice) should give the body of Christ to those that do offer the same. In which words though they be but few, yet sundry weighty things are signified, which make directly against the Protestants and Protestant Religion. As first that the Eucharist was reserved in those days for the present uses of such as should have need, when there was no Priest to say mass, and in such like necessities of the Church, Deacons that had authority to administer the said Sacrament to others, & might do it lawfully, did presume also to do it unto Priests, as when they were sick, and upon such other like occasions: and this they could not have done, except the Eucharist were kept, and reserved: forasmuch as here it is expressly said, that they could not offer, or say Mass.  
41. Secondly we may see here how much is ascribed unto the Canon, and Ecclesiastical custom; in so much as the whole Council doth argue negatively thereof, for so much as neither Canon nor custom hath delivered this use of the Deacon, therefore it was an abuse: how much more would they have argued affirmatively from the authority of Ecclesiastical Canon, and custom, had there been any to the contrary.  
42. Thirdly the Eucharist is here called Corpus Christi, the body of Christ: it is insinuated also, that it is a true, and real sacrifice, in that it is said, that the Priest hath potestatem offerendi, power of offering the same, and the deacons have not, which cannot stand with the Protestants opinion of a spiritual, and metaphorical Sacrifice of thanksgiving only: for certainly this kind of Sacrifice ' Deacons may offer as will as Priests, and consequently this Canon also seemeth nothing to agree with the doctrine of our English communion: as neither do many others, which to avoid prolixity I willingly over pass.  
43. Out of the second Council, to wit the first of Constantinople held under Pope Damasus in S. Hiercmes' time, I saw many things most worthy of due observation: but those words of the seventh Canon concerning the receiving repentant heretics into the Church I reflected upon with some diligence, as showing the Church's manner of proceeding in those days. Arianos quidem et Macedoni anos etc. recipimus, dantes libellos, & omnem haresim anathematizantes, quae non sentit, ut Sancta Dei Catholica, & Apostolica Ecclesia, etc. We do receive (saith the Canon) such as have been Arians, Macedonians, Sabatians, Novatians, and the like, when they offer & give up unto us the supplications, accursing therein all heresies which doth not believe as the holy Catholic, and Apostolical Church of God doth: and we receive them signed, and anointed first with holy chrism, both in their foreheads, their eyes, their noses, their mouths and their ears, & when we sign them we do say signaculum doni Spiritus sancti, this is the sign of the gift of the holy Ghost etc. All these (I say) that desire to be admitted unto the true faith, we do receive them, as Grecians etc. And in the first day we make them Christians, the second day Catechumenes, 
A Canon of the second Council much making against Protestants.  and then thirdly we do exorcize, and adjure them, ter simul in faciem eorum, & aures insufflando, breathing three times, one after an other on their face and ears, and so we catechize, consecreate, and cure them, ordaining that they live a great while in our Churches and hear the Scriptures, and then we do baptise them. So enacteth that ancient Canon concluded by an hundred and fifty Bishops. And now whether this antiquity be more observed, or better resembled by the Protestant, or Roman Church, I leave the point to every man to consider of; for intending brevity. I mean not to prosecute matters at large, but only to point at these two things by the way, that may show conformity, or deformity between that ancient Church, and the Protestant, or Catholic Roman Church at this day.  
44. Out of the third Council held at Ephesus in the year of our Lord God 42 8. sundry weighty points occurred, and represented themselves worthy of observation, albeit all of them be over long here to be recited. And first I remembered the manner of proceeding, and condemning of Nestorius the Archhereticke, as it is most faithfully recorded 
Vincentius Lyrinensis his relation of the Council of Ephesus.  by Vincentius Lyrinensis in the very beginning of the second part of his Commonitorium the 42. chapter: and it is laid down by him (who lived in the very time of the Council, and for aught we know might be present there at) in this manner. This council of Ephesus discussing and reasoning touching the establishing of some rule of faith, lest any profane novelty, like to the Armenian treachery might creep into this Council, all the Catholic Bishops and Priests thither assembled (which were almost 200.) concluded, and agreed upon this, as best, and most Catholic, to wit, that the opinions, and judgements of the holy Fathers should be brought forth before the Council, such Fathers, as had been either martyrs, or Consessors or at least constant Catholic Priests, and according unto their joint consent, and unamine decree, the point then controverted betwixt Nestorius, and S. Cyrill should be decided, and finally determined. This was the rule, and Canon of faith first enacted: and according unto this Nestorius as contrary to Catholic verity was condemned for an Heretic, and blessed S. Cyrill was judged consonant unto antiquity. So Vincentius. And now will the Church of England that maketh show of receiving this Council stand to this rule, and canon of faith, about the examining of doctrine by the Fathers enacted, and put in practice by this Council against Nestorius? And will they submit all their judgements unto the assembly of Fathers, as this council did?  
45. My second observation out of this Council was this, that when great stirs, and troubles were expected by the pious, and religious Emperors Theodosius and Valentinianus, by the reason of the great concourse of people of all sorts unto that place, especially many favourites of Nestorius the Archbishop of Constantinople, against whom this Council was gathered, it seemed necessary unto the said Emperors to send thither an Earl of their Court named Candidianus, who should represent their persons, for seeing peace, and good order kept: but yet with express protestation, that it belonged not unto them, 
Conc. Ephes. tom. 1. cap. 22. in epist. Imperat.  nor any other secular man to have any dealing in Ecclesiastical causes in that Council. And this was the thing which I observed which now followeth. Candidianum (say they) praeclarissimum religiosorum domesticorum Comitem ad sacram pestram Synodum abire iussimus, sed ea lege & conditione ut tum quaestionibus & controversiis, quae circa fidei dogmata incidunt, nihil quicquam commune habeat. Nefas est enim qui sanctissimorum Episcoporum numero, & catalogo adseriptus non est, illum Ecclesiastitis negotijs, & consultationibus seize immiscere. We have commanded the most honourable Count Candidian, one of our religious family, to go unto your holy Synod, but with this charge, and condition, that he have nothing at all to do with any questions of controversies, that fall out about 
Secular men may not meddle in Ecclesiastical consultations.  matters of faith, for that it is not lawful for him that is not a Bishop to meddle with Ecclesiastical affairs or consultations. So those two Emperors: which convinceth sufficiently that they hold not themselves for heads of the Church, nor judges in Ecclesiastical, matters but inferior unto Bishops in that behalf. And will the Church of England admitting this Council, admit this also?  
46. But now as on the one side the religious Emperors disclaimed from this Ecclesiastical authority over the Council: so I find that Celestinus then Bishop of Rome did acknowledge the same to appertain unto him: and it was by the whole Council, without either opposition, or contradiction granted unto him. For first he being not able to be present himself, he designed and deputed S. Cyrill Archbishop of Alexandria to be his substitute, as appeareth by his own letter, read, and approved in the Council: his words are these: Quamobrem nostrae Sedis auctoritate 
Conc. Ephes. tom. 1. c. 16  ascita, nostraque vice & loco, cum potes●tae usus eiusmodi non absque exquisita severitate sententiam exequeris etc. Wherefore you taking the authority of our Sea upon you, and using our room, and place with the power thereto belonging, shall execute with punctual severity the sentence given against Nestorius, to wit, of excommunication, and deposition. And that if he do not revoke his heresy, within ten days after this our admonition given unto him, that you presently provide the Church of Constantinople of another Bishop, and let him know, that he is by all manner of ways cut of from our body. So he.  
47. Thus wrote Pope Celestinus from Rome where he had held a particular Council, and condemned the heresy of Nestorius in the West, before the Council of Ephesus was gathered in the East: in which Coucell of Ephesus he not being able to be present, as is aforesaid, designed his authority to S. Cyril, as well for presiding in the same Council, as also for executing the sentence of condemnation: which proceedings of Celestinus are recounted afterward again by the said Council, and approved in a general letter which the whole Council wrote unto the 
Con. Eph. tom. 2. c. 17  two Emperors, which beginneth, Vestram, Christianissimi Reges etc.  
48. But this is confirmed yet further, for that the said holy Father Celestinus sent from Rome three other Legates, to join with S. Cyrill in that legation for the presidence of the Council, whereof two were Bishops, Proiectus and Arcadius, the third a Priest only, called Philip, who always being admitted for Legates in the Council, did firm, & subscribe their names after S. Cyrill before the other patriarchs of Jerusalem, and the rest: yea when the two Bishop-Legates were absent from the Council upon any occasion, this Philip, though but a Priest, did subscribe next after S. Cyrill, as may appear in the Council itself, Tomo 
The Supremacy of the Pope of Rome confirmed by the council of Ephesus.  2. cap. 13. And moreover at his first coming and appearance in the Council, he used this speech: Gratias agamus Sanctae venerandaeque huic Synodo quòd literis Celestini Sanctissimi, Beatissimique Papae vobis recitatis, sanctae Ecclesiae membra, sanctis vestrisvocibuspijque preconijs sancto vestro Capiti vos exhibueritis. Non enim ignara est vestra Beatitudo totius fidei, ceterorumque omnium Apostolorum Caput beatum Petrum Apostolum extitisse etc. We yield thanks unto this holy and venerable Synod, that upon the reading of the letters of our most holy, and most blessed Pope Celestine, you have exhibited and showed yourselves by your holy applause, and praises as holy members of the Church under your holy head. For your Beatitude is not ignorant that S. Peter was head of the whole Christian faith, and of all the rest of the Apostles etc. This, & much more spoke he to this effect (which I pretermit for brevities sake) in the assembly of all those great Bishops, that were present: and yet not one of all those zealous and learned Bishops opposed himself against his usurped Supremacy (as the heretics slander it:) a point very considerable, and remarkable in my opinion, and far different from the grounds of Protestant religion.  
49. Out of the 4. Council gathered at Chalcedon under 
The Council of Chalcedom.  the authority of Pope Leo the first, surnamed the Great (a man of singular holiness, wonderful learning, famous for miracles, renowned through the whole Christian world) about this Council, I say, I might produce many things of great ponderation, especially, about the said Supremacy of the Sea of Rome, professed, challenged, practised most evidently, as may appear in that Council. For first Lucentius Legate, and one of the three sent from S. Leo in that Council, uttered freely these words: judicij sui ipsum (nempe Dioscorum) necesse est reddere rationem: quia cum 
Conc. Calc. act. 1.  nec personam judicandi haberet, subrepsit, & Synodum ausus est facere sine auctoritate Sedis Apostolicae, quod ritè numquam factum est, nec licuit. Dioscorus must needs render an account of his judgement, because when he was not personally invested with any lawful power of judging and umpiring, he crept and stole in, & durst gather a Synod without authority of the Sea Apostolic, which was never rightly, nor could be lawfully done.  
50. And Paschasius another Legate, in the same Council, addeth: Sed de his, esse regulas Ecclesiasticas, & Patrum instituta: 
Ibidem.  But of these things (he meaneth the Supremacy of the Bishop of Rome) there are Ecclesiastical Canons, and decrees of Fathers. So far he.  
51. Secondly I observed, that every where almost throughout this Council, Pope Leo is there styled, universalis 
Act. 2. in libel. Theodor. Ischir Sophon. etc.  Episcopus, et Patriarcha Magnae Romae; universal Bishop, & Patriarch of the great city of Rome. Also he is called universalis Ecclesiae Episcopus, Bishop of the universal Church. And again in the same third action, it is said to one of Pope Leo his Legates: 
Ibid. in subscript. count. Dioscorun.  Nunc vestra Sanctitas primatum tenet Sanctissimi Leonis etc. Now your Holiness hath the Primacy of most holy Leo: and yet again, Petimus Vestram Sanctitatem, qui habes, magis autem qui habetis locum sanctissimi Papae Leonis promulgare in eum, & regulis insitam contra cum proferre sententiam. We do request your Holiness, which have (or rather who have, for they were three Legates, to wit, Paschasius, Lucentius, and Caelius Bonifacius) that you will in the place of most holy Pope Leo promulgate against him, and pronounce the sentence, that is contained in the Canons. And afterwards when they came to subscribe against Dioscorus, for his condemnation, first of all the foresaid three Legates of S. Leo do subscribe in these words: Paschasius Episcopus Ecclesiae Lylibetanae vice Beatissimi 
Conc. Calc. act. 3. tom. 2. p. 252. edit. Venet.  atque Apostolici universalis Ecclesiae Papae urbis Romae Leonis sanctae Synodo praesidens, in Dioscoridamnationem consensu universalis Concilij subscripsi. I Paschasius Bishop of Lylibaeum (in Sicilia) in behalf or steed of the most blessed, and Apostolical Pope of the universal Church, and City of Rome Pope Leo, presiding over this holy Synod, have subscribed, by consent of the universal Council to the condemnation of Dioscorus. So he. And after him subscribed immediately the other two Roman Legates: and then again the patriarchs of Constantinople, Antioch, and the rest, and the same is repeated, and observed in many other places, as particularly in the 4. and sixth actions, where the Bishop's names, and Bishops are recorded, being above six hundred, as hath been said: my conclusion of all is this: and will the Protestants allow this for sound doctrine, when they take upon them to receive this Council, with the rest?  
52. But besides this point of the Supremacy of the Bishop of Rome in this Council, I fell upon sundry other things, that enforced me to reflect upon them, as namely in the Canons themselves. The 16. Canon hath these 
Marriage of Monks and Nuns forbidden by this Council.  words: Virginem quae se Domino Deo dedicavit, similiter & Monachos, non licere matrimonio coniungi. Si autem hoc secisse inventifuerint sint excommunicati etc. It is not lawful for a virgin that hath dedicated herself to God, as neither for Monks to marry. And if by chance they should be found to have done so, let them be excommunicated. And is this currant doctrine in England? Or is this received together with the Council?  
53. Another point, that I cast my eyes, and bend my mind somewhat seriously upon, was the 24. Canon of the same foresaid Council: and it lieth thus: Quae semel voluntate Episcopi consecrata sunt monasteria, & res ad ●as pertinentes servari ipsis Monasterijs decrevimus, neque ulterius ea posse fieri saecularia habitacula: qui verò permiserint haec fieri, subiaceant his condemnationibus, quae per Canones constitutae sunt. The monasteries that are once consecrated by the will of the Bishop, must perpetually remain monasteries, and all things belonging to the same, we have decreed that they be preserved to the use of the said monasteries, and that they cannot any more be made secular habitations: & that they which shall permit such things to be done, shall undergo the condemnations that are appointed to be inflicted according to the Canons. So that Canon. And this seemeth also to me very hard to stand with the Doctrine, and modern practice of England, where monasteries are turned into secular uses, without the fear of the threat here set down by the spirit, and authority of this general Council, as every one will confess. Wherefore here also we must imagine that albeit the Church of England and Parliament do admit this Council; yet will they not easily yield to obey the commandment of restoring the Monastical lands and houses unto those religions uses again, whereunto they were instituted: and so it seemeth that they will remain with the name, and curse of the Council. Let us pass over to the last head of his majesties offer.    

THE FIFTH CHAPTER, CONCERNING THE ADMITTANCE, AND ACCEPTANCE OF THE ANCIENT FATHERS OF the first five hundred years after Christ, which is the fourth and last head of Trial offered, and alleged by his Majesty of England.  
HAVING discoursed at large, of the three general heads, to wit, Scriptures, Creeds, councils, in the three precedent Chapters; we are now according to order, and method, both offered unto us, and accepted of us, to treat of the last general head, in this subsequent Chapter. And the subject we have how in hand, is touching the high esteem, credit, and authority, to be given to the ancient Fathers, unto which his Ma.tie doth appeal in this last place saying thus: I do reverence the ancient Fathers, as much, and more 
Prem. p. 35.  than the Jesuits do: and as much as themselves ever craved. For what ever the Fathers of the first four hundred years, did with an unanime consent agree upon, to be believed, as a necessary point of salvation, I either will believe it also, or at least willbe humbly silent, not taking upon me to condemn the same. But for every private Father his opinion, it binds not my conscience, more than Bellarmine's, every one of the Fathers usually contradicting others. I will therefore in that case, follow S. Augustine his rule in judging their opinions, as I shall 
Aug. l. 2. cont. Crescon. c. 31.  find them agree with the Scriptures: what I find agreeable thereunto, I will embrace: what is otherwise, I will with their reverence reject. So the King. And that his Majesty for his part, hath also a good meaning in this (as far as his education, and instruction can possibly permit) and further, that he is persuaded, that he speaketh, and meaneth like a good Catholic, and orthodox Christian, I do with all diligence, and due respect of loyal duty unto his Royal grace endeavour to persuade myself.  
2. And yet nevertheless, it is more than evident, and apparent, yea obvious unto the eye of any discreet indifferent, judicious, and understanding man, that his Excellent Grace hath been notoriously abused, and very sinisterly, an erroneously informed in sundry passages of this point, and main head, concerning the reverence, respect, and authority due to the Fathers of God's Church and that by such Statizing, and temporising Ministers, that being no longer able to sustain their weak, & false cause, quaeipsissimo suo ruit pondere, would derive the shame, 
A complaint against the Ministers of England for misinforming his Majesty.  blame, and burden of their now present tottering Religion upon the person of his Princely Majesty, engaging him thus, in their heretical quarrel, and therefore they suggest from time to time such particulars out of every general, as serve rather for their own sinister respects, then either for the prevention of error, or decision of truth, or preservation of the honour, and sovereign reputation of his Princely Person: whence it cometh to pass, that they impressionate his Princely heart with their own particular humorous passions, exagitate his grace with their odious, and malicious calumniations, bend against the upright, and the innocent: in a word, they rather avert his affection from ancient Catholic verity, and pervert his judgement, by their erroneous fancy, and late upstart novelty, then lay forth the plain, and simple truth unto his Majesty, (though they profess themselves to be Ministers of simple truth) either in sound substance, or sincere circumstance. And this God willing we shall discover by many particular passages in this present business and point of ancient Fathers, that we have now in hand.  
3. And first to proceed in order, and to begin with the accusation, and imputation laid upon the lesuits, for that they are here charged, according to that which hath been suggested unto his Majesty (for I will never lay this imputation, and false accusation upon his Princely Person,) that they do not reverence the authority of the ancient Fathers indeed, not so much, as his Majesty doth, who saith here, as you have heard, That when the Fathers of the first sour hundred years do with an unanime consent agree upon any thing to be believed, as a necessary point of salvation, his Highness will believe it also, or at least willbe humbly silent, and not condemn the same. But he that will peruse and read over the learned, and manifold laborious volumes of the Jesuits, shall find them to go much further in this point, teaching, and constantly assevering with Vincentius Lyrineusis, and with the joint agreement of antiquity, that the unanime consent of Fathers upon any point, maketh it an infallible truth. Quod Patres, & Doctores (saith Gregorius de Valentia) unanimi consensu circa religionem 
Valent. l. 8. Ana. c. 8.  tradunt, infallibiliter verum est. Whatsoever the Fathers, and Doctors deliver with one consent about religion, that is infallibly true. And the same do hold all other Jesuits, which also Vincentius Lyrinensis (more than a thousand years before them) doth confirm in these words, Hos ergo in Ecclesia Dei divinitus per tempora, & loca dispensatos, quisquis in sensu Catholici dogmatis unum aliquid in Christo sentientes contempserit, non hominem contemnit, sed Deum. These therefore (he meaneth the ancient Fathers, and Doctors of the 
Lib. con. harese.  Church) given, and granted by God throughout all ages, and places, whosoever shall contemn them, agreeing upon any one point in Christ, in the sense of Catholic Doctrine, he contemneth not man, but God.  
4. And this is grounded, and proved (as the said Valentia noteth) upon that discourse of S. Paul, Ephes. 4. where he showeth how Christ ascending into heaven, left his Church furnished, and fenced with all kind of necessary furniture for her present instruction, future direction, and perpetual prescruation, as with Apostles, Prophets, Evangelists, Pastors, Doctors, and this unto the worlds end. And the reason of this is that, which the foresaid Author observeth out of the Apostle himself, Vt non circumferamur omni vento Doctrinae, that we should not be carried hither, and thither, and tossed up and down with every blast of Doctrine.  
5. And finally he confirmeth the same, by showing that this great absurdity would otherways follow, that if the whole consent of Fathers may err, then may they induce the whole Church to err, yea enforce her thereunto, for that the Church is bound to follow, and believe the unamine consent of her Pastors, Doctors, Governors, and teachers, and that throughout all ages of the Church.  
6. This is the doctrine, which I find amongst the Jesuits, concerning the account, and reckoning, that is to be made of the uniform, and unamine consent of Fathers. For with Gregory de Valentia (as now I have said) do agree 
The opinion of Jesuits about the authority of the Fathers.  all the most eminent, and principal writers of that Society, as for example Doctor Petru Canis●us in his later Catechism, Cap. 11. Cardinal Bellarmine in his fourth book de verbo Dei, cap. 9 Vasquez. tom. 1. in primam part. Disp. 12. Cap. 1. Maldonatus in 6. joan. Tolet upon the 6. Chapter of S. john, and many others, which as I take it is a great deal more than here is granted by Protestant's unto the Fathers; since there is no more yet promised, and professed, then either to believe them, or to be humbly silent, and not condemn them.  
7. Further I find, that the jesuits were never so strict with the Fathers, as to restrain their credit, and authority to the first four, or five hundred years only, and consequently to accept some, & reject others, and all at their proper pleasure, as the Protestants do; but that they think the same spirit of truth, and the same assistance of the holy Ghost descended also to the Fathers of the succeeding ages, and shall do unto the end of the world.  
8. Nor do I find them any where to affirm, that every one of the Fathers do usually contradict others; Nor yet were they ever of this erroneous, and dangerous opinion, that it is lawful for each particular man to arrogate that liberty, and authority over the Fathers, as where he findeth them to agree with the Scriptures, there to believe them, & where otherwise in his opinion, there with their reverence to reject them: for that this would come to the same issue before mentioned, to wit, that every man's private judgement, should be his own rule; and then would it consequently follow, that, quot homines, tot sententiae, we should have as many controversies touching the exposition of the Fathers, as we have already about the interpretation of the Scriptures. And who seeth not, whereunto this secretly tendeth, even to leave nothing sound, stable, and certain in religion, which must be needs at last the overthrow of all religion.  
9 And now if it be lawful for every private spirit, and particular man to judge, when Fathers do allege 
A consequence of great inconvenience.  Scriptures, whether they do allege them rightly to the purpose, or no, then ariseth another question interminable, whether in all likelihood of reason, it be probable that that private man should understand the Scriptures better than that Father, or ancient Doctor?  
10. And as for the rule of S. Augustine suggested unto his Ma.tie by our English Ministers for patronizing of this point, and reducing of all, both Scriptures and Fathers, unto the examine of a private spirit, I have diligently perused the place, as it lieth in his second book against Cresconius, Cap. 31. and 32. and upon an exact survey of the place, I find that S. Augustine giveth no such general rule or warrant, for particular men to judge of the Father's writings, and citations of Scriptures used by them, but only in the case, and cause of S. Cyprian, that had held contrary unto the whole Church, viz. that men coming from heresy were to be rebaptized; whose Epistles also were urged by Cresconius the Donatist against S. Augustine, tamquam firmamenta Canonicae veritatis, as grounds of Canonical truth (to use S. Augustine his words:) I say upon these premises, the said Father answereth thus unto the authority of S. Cyprian objected, that in a manifest point of heresy (for so was the opinion, and yet S. Cyprian was no heretic, since he never defended it with obstinacy against the Church, but in all his opinions submitted himself to the judgement of the Church:) Nos nullam Cypriano sacimus iniuriam, cum eius quaslibet literas à Canonica divinarum Scripturarum auctoritate distinguimus. We do no injury unto Cyprian, when we do distinguish any of his Epistles from the Canonical authority of divine Scriptures.  
11. And afterwards again having named the Epistles which Cresconius urged, he proceeded thus: Ego huius Epistolae auctoritate non teneor etc. I am not bound to admit the authority of this Epistle; for that I do not hold the Epistles of Cyprian as Canonical, but do consider them by the Scriptures which are Canonical etc. Finally after a long praise 
How S. Augustin did not admit the authority of S. Cyprian in a particular case.  of S. Cyprian, of his wit, eloquence, charity and martyrdom, S. Augustine concludeth, that notwithstanding all this, yet for that in this point, he dissented from the residue of the doctors, and Pastors of the Church, he refused to follow him: his words are these. Hoc quòd aliter sapuit non acipio, non accipio, inquam, quòd de baptizandis & Schismaticis Beatus Cyprianus sensit, quòd hoc Ecclesia non accepit, pro quae Beatus Cyprianus sanguinem sudit. This that S. Cyprian held differently from others (though not obstinately) I do not admit, I do not admit, I say, that which blessed Cyprian did hold about the rebaptizing of heretics, and schismatics: and I do not admit it, for that the Church doth not admit it, for which Church blessed S. Cyprian did shed his blood.  
12. So then we see, that this which S. Augustine here instanceth, and speaketh of comparing, and trying S. Cyprian his Epistles by the Scriptures, is no general case, nor common rule, nor warrant, that every particler man may do the same, to the writers of every particular Doctor. For first S. Augustine himself that made this examine of Scriptures was a great and learned Doctor, yea one of the greatest that ever the Church of God had, and consequently was personally invested with some more Ecclesiastical authority than every ordinary protestant Minister. Secondly, he perceived right well that the opinion of S. Cyprian was much like the religion of the Protestants at this day, to wit, new, and dissonant from Scriptures, and different from the uniform consent of Doctors, expounding those Scriptures, not received by the Catholic Church: nay, and that which is above all, condemned by the Church. Thirdly S. Augustine did not presume upon his own authority, to condemn S. Cyprians opinion, as dissonant from the Scriptures, for that in this case, the Authority of S. Cyprian might seem to have been, as good as the authorty of S. Augustine, especially having sealed the Gospel with his blood, which the other, though a great Saint, had not done, nor was put unto. But S. Augustine found S. Cyprian his opinion dissenting from the true Scriptures exposition, as it was carried along by the most holy tradition of Catholic Church: and so is S. Augustine to be understood: for Scripture, and Church, ever go together in the ancient Fathers, and they never understand the one, without the other. All which circumstances are of exceeding weight, and importance in this case: about which notwithstanding, I have thought it convenient as before, so here to lay forth some further, and particular Considerations.  

The first Consideration.  
FIRST then touching the different esteem, which 
The different esteem that Catholics & Protestants do make of ancient Fathers when they agreed in one.  Roman Catholics and professing Protestants, do hold of unanime consent of Ancient Fathers in matters of Religion, which is the first point here touched, & therefore of us, in the first place to be discussed: I considered yet further what I had read in S. Augustine, concerning this point: which holy Saint and great Doctor, though (as now in part we have showed) he doth always postpone what authority of ancient Fathers soever to the Canonical Scriptures, & all particular opinions of some one, or few, unto the consent of the greater part, but especially unto the judgement of the Church: yet was the same Father so respective in all his writings to conserve the reverence, and just deserved reputation of these great Saints, and servants of God, and renowned pillars of the Catholic Church ever most due unto them for the expounding of those Scriptures, as he did never urge any thing more earnestly or eagerly against heretics, than their authority for exposition of sacred Writ, which he knew to be naturally hateful unto them who were inventors of novelty, & enemies to antiquity & false interpreters of Scriptures, which all sectaries are, as was defined, and determined in the second general Council held at Ephesus against the Heretic Nestorius.  
14. And therefore saith the said S. Augustine unto julian 
Aug. l. 2. con. julian. Pelag. ver. sus finem.  the Pelagian Heretic: Probavimus Catholicorum authoritate sanctorum, qui & hoc asserunt etc. We have proved this now by the authority of the Catholic Saints, that do affirm it against you: and they are such men and so great in the Catholic saith, which is spread over the world, ut vestra fragilis, & argutula novitas solo illorum conteratur auctoritate, that your vain, and subtle novelty is crushed wholly by their only authority. And then again: Auctoritate primitus eorum vestra est contumacia comprimenda: First of all your contumacy is to be repressed, or beaten down by their authority, he meaneth the ancient Fathers. And this was the principal 
S. Augustine's opinion for the esteem of the Fathers.  way, that S. Augustine took with them, though all these Heretics, as forerunners of the Protestants were very frequent in citing of Scriptures, as fast as any other Heretics.  
15. But S. Augustine will have the true meaning of holy Scriptures to be sought out, by the interpretations of ancient Fathers, and so do his words flatly prove. Tuns 
Aug. l. 3. ●ypo.  (saith he) limbs sanae fidei defenditur quando termini, quos posuerunt sancti Patres non transseruntur à nobis, imo obseruantur, & defensantur. Then the limit of sound saith (to wit the Canon of Scriptures) defended by us, when we do not change, and alter the bounds thereof, placed by the holy Fathers, but rather do observe, and defend the same, that is, we do follow their interpretations, and ancient expositions.  
16. And further yet reasoning of this matter, in his second book de nuptijs & concupiscentia, to the Count or Earl Valerius, I mean concerning the sincere expositions of the 
Lib. 2. de nuptiis & concupis. Cap. 29.  ancient Fathers to be preferred before the Novellants, he saith: Quid dicam de ipsis sacrarum liter arum tractatoribus, qui in Catholica Ecclesia floruerunt: quomodo haec non conati sunt in alios sensus vertere, quonianis stabiles erant in antiquissima, & robustissima fide, non autem novitio movebantur errore. What shall I say of the expositors themselves of Sacred Scriptures, which have flourished in the Catholic Church, how they never attempted to turn these places alleged into other senses then from antiquity they had received them, for that they were most firm, and stable in the most ancient, and strong saith, and were nothing moved with late hatched error. So he.  
17. And for confirmation of this, having alleged the examples both of S. Cyprian, and S. Ambrose: showing, and proving out of them that original sin was in Infants, 
Scoffs of Pelagian heretics against ancient Ceremonies of Baptism.  and that for remedy, and removing thereof, they were baptised in the Catholic Church with the old Ceremonies of exorcisms, and exufflations, the Pelagian heretic that not only denied, but scoffed at these things calling the use thereof Manicheisme, was answered by S. August. thus: Hosiste audiat dicere Manichaeos', & antiquissimam Ecclesiae traditionem isto nefario crimine aspergat, qua exor●izantur, ut dixi, & exufflantur paruuli etc. Let him dare to call those two Fathers Manicheans, and let him lay the same wicked crime of Manicheisme upon the most ancient tradition of the Church by which tradition Infants, as before I have said, are exorcized, and breathed on, at their baptism, that by these means they may be translated from the power of darkness of the Devil, and his Angels, unto the Kingdom of 
Aug. ibid.  Christ. So S. Augustine: who added presently, that albeit he was scorned at for this by heretics: yet such was his resolution, that he burst forth into these words following: Nos paratiores sumus cumistis viris, & cum Ecclesia Christi in huiu● fidei antiquitate frmati, quaelibet maledicta, & contumelas perpeti, quám Pelagiani cuiuslibet eloquij praedicatione laudari. We are more ready (saith he) with these Fathers, and with the Church of God, rooted in the antiquity of this saith, to suffer, & 
Protestant's become Pelagians. in deriding ancient Ceremonies.  abide all kind of reproaches and contumelies, then to be exalted with the praises of any Pelagian eloquence whatsoever. And doth not this fall just upon the neck of all our modern Protestants? Do they not scorn, deride, and jest as much at these two ancient Ceremonies of Exorcism, & Exufflation, as ever the Pelagian Heretics did?  
18. With what face then, can they challenge S. Augustine to be theirs? Nay is not Pelagius, and his rank of heretics fitter for their society, since they do so jump, and conspire together, and that against S. Augustine, and the Catholic Doctors? Nay I find S. Augustine to go yet much further in taking upon him the patronizing of the reverend rank of holy Fathers against profane heretics, though some of those ancient Worthies whom he commendeth lived either in his own time, or not very long before him: for that eyting their Doctrine against julian the Pelagian, that made so light account of them, and scoffed at them, he expostulated thus: Numquid Iraeneus, Cyprianus, Reti●ius, 
Aug. l. 2. cont julian. Pelagiau.  Olympius, Hilarius, Gregorius, Basilius, Ambrose, & joannes Chrysostomus, de plebe a fece sellulariorum, sicut Tullianè iocaris? etc. Are Iraeneus, Cyprian, and the rest here named of the lower house, or have they vulgar seats in your Parliament as out of your Tullian eloquence you do scoff? Are they raised up for envy of you? Are they young soldiers, or auditory scholars? Are they shipmen, Taverners, Hosts, Cooks, Butchers,? Are they dissolute young men, made of Apostata monks & c.? Whom you by your scoffing urbanity, or rather vanity do exagitate, vilify, condemn, and contemn?  
19 Thus wrote S. Augustine, that holy Saint and great Doctor in God's Church against the malapert sauciness of that heretic, that so little regarded, and so basely accounted of the ancient Doctors. And having alleged their authorities, he maketh this inference of honour, and reverence on their behalf: Talibus post Apostolos Sancta Ecclesia plantatoribus; rigatoribus, adificatoribus, Pastoribus, nutritoribus, crevit; ideo prophanas voces vestrae novitatis expavit. Under such planters (after the Apostles) under such waterers, builders, Pastors, and nourishers as these were, and are, hath the Church grown up, and did tremble at the profane voices of your novelties. And a little after, repeating again for honour's cause, the very same Fathers, with addition only of two more of his time, to wit, Pope Innocentius the first, & S. Hierome, he accounteth their testimony, and of such others as held communion, and participation with them, to be the very speaking voice, and lively oracle of the whole Church: and that it was plain madness in the heretic to make so small account of them. Nay, he further resolved, and with mature deliberation concluded that the dogma tical faith, and belief of all these Fathers, conspiring and agreeing together in one, was to be defended against him, and against all other, such like heretics as he was, no other ways, than Christ's Gospel was to be defended against Infidels. His words are these.  
20. Aduersus hanc autem miserabilem, quam deus avertat, insaniam, sic respondendum video libris tuis, ut fides queque adversus te 
How contemptible the authority of heretics was to S. Augustin in respect of the ancient Fathers.  desendatur istorum, sicut contra impios, & Christiprofessos inimicos, etiam ipsum defendetur evangelium. Against this miserable desperate madness of thine, which God turn from thee, I do see, that I must so answer to thy books, that the faith of these Fathers be defended against thee, as the very Gospel itself of Christ, is to be defended against impious men, and as against the very professed enemies of Christ. So he. And yet in another place pressing again the authority of the said Fathers, he doth entreat his adversary julian to believe these holy Fathers, and by them to be made friends with him, yea to be reconciled unto him, and to the Catholic Church, from which he stood as yet separate. And is not this the very same offer we make to the Protestants at this day? And then S. Augustine going on forwards in ratifiing their authority saddeth presently for further corroboration of the Doctrine, and tradition of antiquity: Quod credunt, credo, quod tenent, teneo, quod 
Lib. 2. cont. julian. circamed.  docent, doceo, quod praedicant, praedico, istis crede & mihi credes, acquiesce istis, & quiesces à me etc. What these fathers do believe, I do believe; what they hold, I hold; what they teach, I teach; what they preach, I preach; yield unto these, and you will yield unto me; have peace with these, and you will have peace with me. And last of all (saith he) If you will not by them be made friends with me, at least wise, be not you by me made enemy unto them (a golden sentence) and then he goeth forward saying: shall Pelagius, and Celestinus (the Authors of your heresy) be of such authority with you, that you for their society will leave the fellowship, and company of so many, and so great Doctors of the Catholic faith and Church, dispersed from East to West, from North to South, and those both ancient, and near unto our age, partly dead, and yet partly living? So he.  
21. Which speech of S. Augustine doth seem unto me so fitly, and properly to touch, and concern the Protestants of our days, who for the love of Luther & Calvin (Authors of their novelties) do forego all the Doctors of the Catholic Church, not only ancient, but modern also, as that nothing in my judgement can be produced of nearer affinity, to hold greater correspondency, or be more like, or more semblable.  
22. Neither yet doth S. Augustine determine only, that the Doctors of the Church are absolutely the best witnesses, and judges in matters of Controversy that arise and spring up after their days, but together with his authority, which had been alone sufficient, he yealedeth a very substantial, and convincing reason for the same; and it is this: that the Fathers could not be partial judges of such causes, as came into Controversy after their deaths, for that they gave forth their verdict, and judgement before any controversy was stirred, or moved about the same. And thus much do his words import as they follow.  
23. Tunc de ista causa iudicaverunt (saith S. Augustine) quando cosnemo dicere potest perperàm quicquam, vel adversari, velsavere 
Aug. l. 2. cont. julian. propefinen.  potuisse. Nondum enim extiteratis etc. The Fathers did judge of this cause at that time, when no man can say, that they did wrongfully favour or disfavour any party. For that you (Pelagians) were not then in the world, with whom we might have contention about this question etc. They did not attend unto any friendship, either with us, or with you; they did not exercise amity, or enmity with either of us; they were angry neither with you nor with us; neither yet had they commiseration towards any of 
An excellent reason of S. Augustine.  our parts; that which they found in the Church, they held; that which they learned they taught; that which they recyved and learned from their Fathers by tradition, they taught and left unto their children. We did not as yet plead with you before these judges, & yet by them was our case decided, and determined: nor you, nor we were known unto them, and yet do we out of their works produce their sentences against you: We had as yet no strife with you, nor pleaded any cause, and yet have we conquered you by their verdicts. Hitherto are the words of S. Augustine.  
24. Which when I had considered, & pondered well with myself, as also reflected upon all S. Augustine his former sentences, compared them all together, and conferred them with the state of our present time, and manners of men therein; I seemed to behold, as in a clear glass, before the eyes of my understanding, the very person and self same cause of S, Augustine, to be in the Catholic writers of our days: as chose also that of the Pelagians, and of other old heretics to be in the Protestants, the one and the other making like account of the ancient Fathers. I mean the Catholics esteeming them highly, and standing to their judgement: the others rejecting them, where they make against them; which as it hath been sufficiently proved before; so might I here adjoin also many other proofs thereof, if I would spend more time in alleging their sentences. Let M. whitaker's assertion speak for all, who of this matter writeth thus: If you argue from the witness of men, be they never so learned and ancient, we yield no more to their words in cause of saith and religion, than we perceive to be agreeable to Scripture. Neither think you yourself to have proved any thing, although you bring against us the whole consent & swarm of Fathers, except that which they say, be justified, not by the voice of men, but of God himself.   

The second Consideration.  
AS my first consideration was wholly conversant about the just deserved credit of ancient Fathers, agreeing to gather in general, either in the full voice of all, 
How Catholics & Protestant's do esteem of the testimonies of particular Fathers.  or in the greatest part and consent of them: so was my second employed about the same credit, & authority of particular Fathers, either one, or two, or more, averring any thing, which was not reprehended by others in matters of religion. About which point, I saw less ascribed in his Ma.tie Book unto their promerited estimation, than Catholics do hold in their Orthodox assertions, and much less, than I myself had purposely read, and observed in the former mentioned holy Father S. Augustine concerning that point. For as his Majesty yielded less to the common consent of Doctors (which must of necessity make the visible Catholic Church, if ever Christ left behind him any Church at all to continue) when he writeth, that he would either believe them, or at least wise would be humbly silent, and not condemn them, as before hath been showed: So in this very second point of particular Fathers, I find it thus written by his Majesty.  
26. But for every private Father's opinion (saith he) it bindeth not my conscience more than Bellarmine's: every one of the Fathers usually contradicting of others The first part of which sentence, to wit, that every private opinion of every Father, bindeth not a man's conscience in matter of religion, is so clear, that it needeth no proof at all: for it cannot be denied. For if the opinion be indeed private, then is it not truly Catholic, and consequently being not the opinion of the true Church, it bindeth no man.  
27. But for the later period of the sentence, being wholly derogatory from the credit of Antiquity, that is to say, that every one of the Fathers do usually contradict others in matters concerning religion, this must needs presubpose to have some favourable interpretation afforded it, to free it from open injuring, and wronging of the Fathers: and so my hope is, that this is the meaning of his Excellent Ma.tie, to wit, that these contradictions supposed to be a 'mongst the Fathers, are only diversities of judgement in matters, that are not determinately de fide, or that do not concern any articles of belief, but either such matters as S. Augustine saith, that may without breach of union or charity be diversly disputed of amongst Catholic 
Aug. l. 1. cont. julian. Pelag. cap. 2.  men, or else, when divers Fathers do give divers senses of Scripture, some the literal, others the allegorical, and all true, all intended by the holy Ghost, as we have formerly noted. Now the rule, that we must here observe, concerning these points, wherein consent of Fathers, is, and must necessarily be had, is that which Vincentius Lyrinensis (an Author that I can never sufficiently commend) hath excellently laid down in his 37. Chapter contra haereses: his words are these: Antiqua Patrum consentio Sanctorum non in omnibus divinae legis quaestionibus, sed solùm in fidei regula magno nobis study, & investiganda, & sequenda est. The ancient consent of holy Fathers, is with great care, and study to be both searched out, and followed of us, not in all their questionings of holy Writ, but only in the rule of faith.  
28. And unto this S. Augustine alludeth, where he writeth thus: Alia sunt, in quibus interse aliquando etiam doctissimi, atque optimi regulae Catholicae defensores salva fidei compage non consonant, & alius alio de una re melius aliquid dicit & veriùs. There are 
Lib. 1. cont. julian Pelag. cap. 2.  some things wherein sometimes the most learned, and the best defenders of the Catholic rule do not agree amongst themselves, but one speaketh better, and more truly than another of the self same thing: but yet without breach of the link of faith.  
29. But forasmuch as particular Fathers do often times set down, and deliver the public belief of the Church, and not any private opinions, though they seem to speak privately, and not in name of the whole Church, when they mention this, or that point, concerning religion, some certain rule, or note for our better direction, and 
Thesurest rule how to judge of particular Father's opinions or assertions about matters of faith.  distinction must be set down: and the surest rule to discern how far forth private Father's opinions, aught to be esteemed, or may bind a man in conscience, is, for a man to consider uprightly in the impartial judgement betwixt God, and his own conscience, whether that opinion of his if he be but one, or theirs, if they be many, have been withstood or gainsaid, contradicted or impugned by any other Father, or Fathers, Synod, or Council, Provincial, General, or national of the same, or other precedent, or subsequent ages. For if this cannot be made good against any one particular Father's opinion, then may it more than probably be inferred, that forsomuch, as this particular Father, was generally reputed for a Catholic Doctor in his time, never reprehended, taxed, noted, condemned for this opinion, as false, doubtful, or erroneous: it must needs be (I say) necessarily inferred and concluded, that, that very opinion of his was the opinion, judgement and doctrine also of the Catholic Church in the age, and time wherein he lived, and of which he himself, was then a Father and Doctor. For if this were not so, it cannot be so much as with any probability imagined, that this Father could have taught this opinion in his days, or divulged it, in his writings unto posterity without some note, or memory of controlment, or taxation of the same, either whilst he lived, or after his death.  
30. And hereby it followeth, that albeit this Doctrine should have but one, or two ancient Fathers, that do expressly mention it in their days (other Fathers of the same time either not having occasion to speak thereof, or else busied, and encumbered about other as weighty points:) yet were this alone sufficient to make us understand, that in their days, that mention the same, the foresaid opinion of that Father, or Fathers was held for Catholic Doctrine, & throughout the universal Church: for that otherwise without all doubt, it would then, or afterwards have been 
When any private Father did err he was presently noted by others.  descried & censured by the careful, & vigilant watchmen of God's Church. Neither can any instance, as I imagine, be given to the contrary: for that from the very first infancy of Christianity unto our days, it cannot be showed, that any Father, or Doctor, though otherwise never so renowned for wit, and learning, piety, or sanctity, did ever begin any new doctrine, or erroneous opinion different from the Catholic belief, but that presently the same was excepted against by others. And this is more than evident in the particular cases, and slips of Tertullian, Origen, Cyprian, Lactamius, and other ancient Fathers of the Church: and yet when any of these transgressed the ancient bounds, innovating any thing from the received faith, they were all of them excepted, and cried out against, noted, & taxed for such their private, & erroneous opinions, as dissenting from public union, and Catholic Communion.  
31. Neither doth any man in my judgement explain this point better than S. Augustine himself and therefore, as I served myself principally of him in the precedent Consideration, so do I mean also in this. For as on the one side, when many Fathers do agree in their opinion against one, or few (as in the case of S. Cyprian about the rebaptizing of heretics it fell out) the greater part is there to be preferred before the less, as the said Father doth often affirm: so notwithstanding when no such opposition, and contradiction is of the mayor part, S. Augustine himself maketh high, and singular account of every private Father's opinion, as namely when he extolleth the authority O. S. 
Aug. l. 3. de bapt. contra Donatist. c. 4. l. 2. con●. Crescon●●. cap. 32.  Hilarius against Julian, saving: Ecclesiae Catholicae adversus haereticos acerrimum desensorem venerandum quis ignorat Hilarium Episcopum Gallum? Who is ignorant, or who doth not know that earnest defender of the Catholic Church against Heretics venerable Hilary the French Bishop?  
32. And then again of S. Amrbose: Audi alium excellentem Dei dispensatorem, quem veneror, ut Patrem, in Christo enim 
Aug. lib. 1 contr. julin. cap. 2.  jesu per evangelium me genuit, Beatum loquor Ambrosium. hearken unto another excellent steward of God's house, whom I do reverence as my Father, for in Christ jesus he begot me by the Gospel, I mean blessed S. Ambrose. And then of a third also to wit S. Gregory Nazianzen, he giveth this commendation, or rather by an interrogation would enforce his adversary unto an admiration of this great Saint and learned Divine: An tibi parva in uno Gregorio Episcoporum Orientalium videtur authoritas? Doth it seem unto thee a small authority, that is in one only Gregory Nazianzen amongst the Eastern Bishops? And then followeth the reason, which truly is very well worth the marking.  
33. Est quidem (saith he) tanta persona, ut neque ille hoc nisi 
One Doctor's opinion the doctrine of the Church.  ex fide Christiana omnibus notissima diceret, neque illi eum tam clarum haberent, atque venerandum, nisi hoc ab illo dictum ex regula notissimae veritatis agnoscerent. He is truly so great a person, as neither would he speak in this matter as he doth, but out of the most known manifest Christian faith, nor would men hold him for so excellent, and venerable, except they did know, that what he said, he spoke out of the rule of most known truth. Thus S. Augustine.  
34. And in these his words consisteth the whole substance of this my Consideration about private Fathers, to wit, that S. Gregory Nazianzen surnamed Theologus, the divine, for his admirable, and profound knowledge in the greatest mysteries of Divinity, though he had been but one in that matter against julian (as he was not but accompanied with many, as hath been made clear in the former Consideration:) yet so great was the authority of his person in the Church, as that neither he would have said as he did, but out of the common sense of the Church in his time, nor should he ever have been held for a famous, nor venerable a Doctor, renowned throughout the Christian world, but that the Church was sure, that he would affirm nothing, hold nothing, publish nothing, but out of the common rule, and infallible Canon of the most known truth: for that otherwise, he should even to his face have been contradicted by other Doctors, and Fathers his equals, and compeers, that lived with him, or ensued after him. So as we see, that particular Father's sayings, and opinions when they are not gaynesaid by others, or reprehended, or condemned by the Church, they are not so lightly to be respected, or rejected as Protestants do both ordinarily teach, and practise. But the main point to be weighed, and considered is this, to wit, to know in what times they were written, upon what occasion, of what credit, or authority the Father is, whether other do write the same, and accord with him, whether any exception have been taken against it, and then by whom, and when, and how it stood in the Church, either as justified, or condemned, and many other such like material circumstances by me before touched: for that sometimes it may fall out, yea, and often times doth (as now we have in part showed, and might do much more at large) that particular Father's opinions, and assertions not contradicted nor yet on the other side agreed upon in express terms by the mayor part of Fathers in their writings (though otherwise believed, and received by them in the faith, and belief of the Church) may make a very strong argument, that the Church did then believe it, especially if the same were so understood also by the general consent of the Father's following in the subsequent age, and Church: and consequently it may bind every man his conscience to give more credit thereunto, than Protestants incredulity will allow. And this shall suffice for my second Consideration.   

The third Consideration.  
HItherto have we treated of the Fathers, showing first, what credit we ought to afford, & yield unto their joint consent, when in any point of doctrine, they agree in 
That the Fathers of every age for the first 500 years did make for catholics & against Protestant's in matters now in controversy.  one▪ and that is, sine scrupulo, sine ulla dubitatione, as Vincentius speaketh, without any further question, contradiction or opposition most faithfully to believe them and embrace their judgement, as the lively oracles of God, and the whole speaking voice of Catholic Church in the mouth of her Doctors and Pastors. Which if you consider it well, is a great deal more than the alternative allowed unto them by Protestants, which is either to believe them, or to be humbly silent without condemning them, as though the Protestant were at his liberty in every thing to make his choice: which as we have heard in the first Chapter is no less than heresy: and as though the renouncing, and forsaking of 
Cap. 4. & 42. cont. haereses.  them, let it be promised with never so much silence, & reverence, were not on the Protestants part a sufficient condemning of them. And this for that point.  
36. There remaineth yet behind the chief, and principal point of all others in this present business and matter we have now in hand to be handled, and to be especially considered of, which is this, to wit, to know whether the ancient Fathers of the first five hundred years after Christ (for so far doth his majesties offer in the last edition of this his English Premonition extend itself) do make for Protestants, or for us: which point though to discuss at large throughout all the controversies would both require, and fill a very large volume, and consequently far surpass the bounds of my intended brevity: yet shall jendeavour in this last Consideration to give a sufficient glimpse of the truth therein, in very few words, for any indifferent Reader, that will stand attended, and judge according unto reason, the more by the less.  
37. For first in general it may be here seen, by that which his Ma.tie layeth forth, that the Protestants do deal diffidenter, distrustfully on their own behalf with the Father's authority. For they do first limit their years within the compass of four hundred in the first English edition, and then of five hundred years in the next, and last of all they call it back again unto four hundred in the Latin edition, which argueth that they know not well upon what ground, nor where, nor when they stay themselves, being still afraid, lest that they grant to much unto them (as indeed whatsoever they grant unto them it is to much on their behalfs, since that whatsoever they grant, it maketh directly against them) which would not be, if their friendship with them, or hope in them, were confident, or any at all.  
38. Secondly, they restrain their credit yet more, when they do not promise absolutely to believe the consent of Fathers, but only they promise silence, and when they say they will believe the Fathers of those first ages, when with one unanyme consent they shall agree upon any thing to be believed, as a necessary point of salvation: which seldom falleth out in matters, especially now in controversy, for that they being busied in other matters as before hath been touched, either of writing apologies during the times of persecution, or in converting, and instructing the new converted Christians, or in confuting other heretics, and heresies, it must needs be a rare case to find all the Fathers agree together with one consent (except it were in a general Council) and to determine that this or that point was a matter of faith, & article of belief.  
39 Neither is it absolutely necessary to the purpose that they should do so, for that our principal scope, and drift being to seek, and trace out from time to time by testimony of the Fathers in every age, where the true Catholic Church went, and whether the Protestants, or our Church at this day have more resemblance unto her, there 
divers things may lead us to discern the true Church, though they be not articles of necessary belief  be divers other arguments, and probable conjectures to seek out the same (at least wise probably) then only articles of belief, agreed upon by unanime consent. As for example sundry Ceremonies used in baptism, and other Sacraments, as Exorcisms, Exsufflations, Christening, and the like mentioned by S. Augustine and by divers other ancient Fathers, as also the use of the Cross, Tapers, Candles, reverencing of holy Relics, and kneeling before Pictures, Images & Crucifixes, and other rites testified by the whole Senate of Christian antiquity, which though they be not by the said Fathers commended and delivered as articles of our faith: yet these being practised by the Primitive Church (which is granted to be the true Church) and compared to the customs of Protestants, and us, in our Churches, will easily disclose, which of the two, they or we, do more imitate, or impugn the true Church of antiquity. But contenting ourselves at this time with the only mentioning of them by the way, we will make a short, and brief passage or rather step throughout the foresaid four, or five hundred years limited unto us: and this God willing we will do, not by citing, but laying down the Father's authorities themselves in particular, for it would be over long (as before hath been said) but rather by producing such witnesses who being of most credit with our adversaries cannot be well mistrusted, or discredited, to wit, the Magdeburgians Centuries, who have in every age diligently, though partially examined the same, and how substantial a proof this is of Catholic religion by the very confession & concession of their greatest adversaries, I appeal for judgement unto the discreet, and indifferent Reader.  

The first Age.  
40. And as for the first hundred years after Christ his glorious Incarnation, which is deputed generally unto Christ, and his Apostles age, as the chief Doctors, and Fathers that governed the Church, and instructed the people in that time, I will take only the note of one position 
Centur. prima lib. 2. cap. 4.  or article of faith, which the said Magdeburgians do gather out of all writers of that age, as agreed upon against the Protestants by the teachers of that age, and continued ever after throughout all subsequent ages: and this is concerning the Real Presence of the true body, and blood of our Saviour in the Supper of our Lord, commonly called the Eucharist: which point, the ancient Fathers, against all heretical, & Protestantical tropes and figures, do prove abundantly out of the gospels themselves, out of the Acts of the Apostles, out of the Epistles of S. Paul, out of the consent of the whole Church in that first age, & ever after: to wit, that the words of Christ do evidently contain the same, being properly, and literally to be understood, as they are to be, and not by any figure, or trope, as the Zwinglians, Caluinists & all other Sects of Sacramentaries do faythlesly imagine.  
41. This first prescription then of this important article of faith, the Magdeburgians do find to be for us against 
1. About the Real Presence.  all our English Protestants, aswell in the very first age under Christ, and his Apostles, as in all other successive times, for that in every age they prove this diligently out of the consent of all Fathers, and Doctors of that age, to wit, that Christ his true body is really present in the blessed Sacrament, by the very power, and virtue of Christ his own words, used by the Priest in consecration. And if any heretic demand a reason of this admirable transmutation, I can give him no other, then that which S. Augustine giveth in the like miraculous case, it is in his third Epistle ad Volusianum, and it is such a one, as will suffice any right believing Christian, if he will not continue an heretic, or an Infidel. Hic si ratio quaeritur, non erit mirabile; si exemplum poscatur, non erit singular: demus Deum aliquid posse, quod nos fateamur investigari non posse: in talibus enim rebus tota ratio sacti est potentia facientis. Here, if a reason be sought for, it is not wonderful: if an example be demanded, it is not singular: let us grant, that God can do some thing, which we must confess we cannot search out: for in such matters as these be, the whole reason of the deed, is the power of the doer. And is not this one substantial point of Popery, as our Protestants brand it, proved for us, by their own friends?  
42. But as for other points of our Religion in controversy, betwixt us, and the Protestants, though the Magdeburgians would not willingly grant them to be so ancient as the first age (which we notwithstanding do prove abundantly in handling of every controversy) yet do they, will they, nill they, grant sundry of them to have begun, and crept in presently after the Apostles in the second age, and so continued, and increased in number in the third, fourth, fifth and sixth, when all the whole Christian world went clear with us: that is to say, all the doctrine of such, as were chief Doctors, and Fathers for their learning, and piety in those times, and ages, as here shall appear by a just view of that which here briefly I purpose to set down.   

The second Age.  
43. In the second age immediately after the Apostles, the Magdeburgians do grant the very principal Fathers of 
Magdebur. Cent. 2. c. 4 pag. 55. 56. 57 etc.  that age to make for us, not only in the foresaid article of the Real Presence against Sacramentaries, but also in sundry other points now in controversy against the Protestants. And first concerning Free-will remaining in man after his 
2. About Free will.  fall, for proof whereof they city S. Irenaeus lib. 4. cap. 72. contra harese, and that with great indignation, and reprehension, saying: that he wresteth the words of the Prophets, as also of Christ our Saviour, and S. Paul, Multa Prophetarum, Christi, & Pauli detorquet. And the words which they reprehend in S. Irenaeus are these: Prophetae & Apostoli hortabantur homines justitiam agere, bonum quoque operari, quia in nobis sit hoc. The Prophets, and Apostles did exhort men to do justice, and to work good works, for that this is in our power. And is not this a great offence in S. Irenaeus to speak so like a Papist?  
44. They accuse also other Fathers of the same age for like fault, as justinus Martyr (if it be his book) in his answer unto the hundred and third question, ad Orthodoxos, and Clemens Alexandrinus lib. 2. stromatum, saying of this latter: Clemens liberum arbitrium ubique asserit. Clement doth every where defend free-will. And finally they give this censure of all that age: Nullus ferè doctrinae locus est, qui tam citò obscurari coeperit, atque hic de libero arbitrio. There is no piece of Doctrine that began to be darkened so soon as this of free will: which darkening is nothing else with them, but the Catholic sense of that doctrine, which now also we hold, to wit, that albeit man his free-will was greatly 
3. The Doctrine of good works.  wounded by Adam's fall, yet was it not so extinguished but that nature being relieved by the holy assistance of Christ's grace, and not otherwise, the free-will of man may cooperate, in doing of good works, which was also these holy Father's meanings.  
45. The like the said Magdeburgians do complain of the article of good works and perfection of life, to wit, that this doctrine also began to be darkened in this age: so as according unto them, the candle lightened by our Saviour, and his Apostles, and set upon the golden candlestick of the Church dured but a little while.  
46. Furthermore, they city also that saying of S. Clement, lib. 5. stromatum, which angreth them very much: Gratia seruamur, sed non absque bonis operibus. We are saved by Grace, but not without good works. Et lib. 6. stromatum: Quando audierimus, fides tua te saluum fecit, non accepimus eum dicere absolutè eos saluos suturos, qui quomodocunque crediderint, nisi facta quoque fuerint consecuta. Whensoever we shall hear those words of our Saviour (unto the Cananaean) thy faith hath saved thee, we do not understand, that he said absolutely, that they shall be saved, whosoever believe in any sort, except good deeds do also follow. And is this aught else but Catholic doctrine, to wit, that faith must go before, and good works follow. And is not this the self same doctrine which S. Paul teacheth, saying, that the saving faith is, fides quae per charitatem operatur, the faith which worketh by charity in us.  
47. Moreover concerning the law, that it doth not 
4. Whether the Commandments be impossible.  command impossible things, but that with the assistance of Christ's grace Christian men may observe the Commandments, this the Magdeburgians do censure for erroneous doctrine also in the Fathers of this second age, namely in justinus Martyr resp. ad Orthodoxos 103. who proveth it out of the example of S. Paul himself, & of Zachary and Elizabeth, that were both of them just, and S. Irenaeus teacheth the said doctrine lib. 4. c. 30. and Clemens lib. 2. stromatum, being all Fathers of this second age, which doctrine is confirmed afterward by all the Fathers of subsequent ages. And yet do the goodfellow Magdeburgians condemn the same with great resolution out of a Maxim of Aristotle most foolishly and wickedly applied, saying: Dato uno inconuenienti, sequi solent infinita. One inconvenience being granted by these Fathers, to wit, the doctrine of free-will, infinite other inconveniences are wont to follow. Which speech of the Fathers, though it be incommodious unto the Magdeburgians, & for such set down by them, yet are the words plain for the Catholic Doctrine now held by the Roman Church in that behalf.  
48. But yet further concerning the external usual sacrifice of Christians then accustomed to be offered on the 
5. external sacrifice of Christians.  Altar, the same Magdeburgians are much troubled about certain speeches of S. Ignatius, and S. Irenaeus. The first hath these words in his Epistle ad Smyrnenses: Non louse sine Episcopo neque offer, neque sacrificium immolare: It is not lawful without the Bishop to make oblation, or offer Sacrifice. And the like words they city out of S. Irenaeus 4. cap. 32. saying of him: Satis videtur loqui incommodè, cum ait novi Testamenti novam docuit oblationem, quam Ecclesia ab Apostolis accijiens in universo mundo offert Deo. Irenaeus (say they) seemeth to speak incommodiously enough when he saith, that Christ did teach a new oblation of a new Testament, which the Church receiving from the Apostles doth offer unto God, throughout the whole world: So they of the external Christian sacrifice of those days checked & condemned the Fathers of that first age after the Apostles.  
49. About traditions in like manner, rites, and Cerimonyes, they complain in this age, as they did of other 
6. About traditions.  points before, to wit, that Doctrina de libertate christiana non-nihil coepit obseurari, that the Doctrine of Christian liberty began not a little to be darkened with rites, and Ceremonies in this age also, & succrevit (say they) paulatim error de traditionibus necessariò obseruandis: and the error of necessary observation of traditions did by little, and little grow up, whereof they give an example out of S. Ignatius his epistle add Philadelphios', where he saith: Dies festos nolite inhonor are, Quadragesimam verò nolite pro nihilo habere: imitationem enim cominet Dei conversationis, hebdomadam etiam Passionis nolite despicere. Quarta verò, & sexta feria ieiunate, reliquias pauperibus porrigentes. Do not dishonour holy days, do not neglect Lent, for it containeth in it the imitation of Christ his conversation, who is our God: Do not despise the Passion week, do you fast upon wensdayes, and fry days, & that which is left of your meat, give it unto the poor. And this is the darkness which the Magdeburgians do observe, or rather this is the light which those Angels of darkness, and instruments of Satan would darken in the Apostolical writings of S. Ignatius, and other Ancients of this very next age after the Apostles, contrary unto their carnal, and evangelical liberty, which their first luxurious Apostata and Cloysterbreaker Luther set abroach.  
50. The same Magdeburgians do cite a plain sentence out of S. Irenaeus lib. 3. Cap. 3. whereby he proveth the Primacy of the Church of Rome, to wit, for her more powerable principality, 
The primacy of the church of Rome.  it is of necessity, that all Churches should come unto her, that is to say, all faithful people, from all parts of the world; for that in her hath been conserved ever the tradition of the Apostles. Which plain sentence the Magdeburgians do endeavour to delude by divers shifts. As first, that it seemeth to savour of novelty: then, that this sentence is found say they, in the copies that now are extant of Irenaeus, as though there were other not extant, that had it not. Thirdly they do interpret Irenaeus his meaning, that he understandeth only by tradition, written Doctrine. But by this we may see, how they are encumbered with the writings of Fathers, even in this very first age after the Apostles, when these, and all other the like doctrines of Christian Catholic Religion were sealed with the fast shedding blood of her Martyrs, and Doctors.  
51. Another point also offendeth them much, which is the excellency and great merit of Martyrdom, which 
8. Excellency & merit of martyrdom.  the Fathers of this age do in all their writings exalt. De Martyrio (say they) nimis honorificè sentire coeperunt. The Fathers of this age began to think too gloriously of Martyrdom (belike these same good fellows never meant that their finger should ache for Christ, or Christian religion) and then they say of holy S. Ignatius, that constant Martyr, Ignatius in epistolis valde periculosè loquitur de martyrij merito. Ignatius in many of his epistles doth speak very dangerously of the merit of martyrdom. Also they do check the same Saint, and holy Martyr for that in his epistle unto the Romans, when he was going unto martyrdom, & to be devoured of wild beasts in the amphitheatre of Rome he crieth out: Sinite me, ut bestiarum esca sim, per quam possim Christum promereri. Suffer me that I may be the food of beasts, and thereby promerit to enjoy God himself. And what so great peril is there I pray you in this doctrine? For that throughout the whole Fpistle it appeareth, that he ascribed unto Christ his grace all the fortitude which he expected for this combat, and consequently all his merit of enjoying God proceeded principally from the said grace of his Master. And so do the Catholics at this day hold in the doctrine of merit, if malice, and envy could suffer the Protestants to see it, and acknowledge it.  
52. But they are very angry with him for frequent using of another phrase, in three distinct Epistles, to wit, 
9 Intercession of Saints.  to those of Antioch, of Ephesus, and to Policarpe: Pro animabus vestris ego afficiar, quando Christum meruero adipisci. I shall be come (an intercessor) for your souls, when I shall deserve to obtain the fruition of Christ. In which words as you see, is not only express mention made of the singular merit of martyrdom, but also insinuated the intercession of martyrs departed unto the next life, for their friends left behind them upon earth, as having not aspired unto the heavenly bliss.  
53. And finally, not to go any further, they quarrel also with the said Ignatius, about the merit, and praise of 
10. About the state of Virginity.  Virginity (as divers heretical Caluinists have lately done in Oxford:) Ex Ignatij Epistolis apparet (say they) homines iam tum paulò impensiùs coepisse amare & venerari Virginitatis statum: it appeareth out of Ignatius his Epistles, that even then men began more earnestly to love, and reverence the state of Virginity: wherefore they give sundry examples, as namely in his Epistle ad Antichenos: Virgin's videant cui se consecrarint, let Virgins consider, unto whom they have consecrated themseleves: and in his Epistle ad Tharsenses: Eas quae in Virginitate sunt, honorate, sicut sacras Christi. Honour those that live in Virginity, as the sacred of Christ. So excellent an opinion had this holy Father & martyr in those first days of thè primitive Church concerning the state of Virginity, so little esteemed now by Protestants.  
54. All these points of controversy then betwixt us, and the Protestants at this day, to wit, of Free-will, good works, possibility of the commandments, external Christian sacrifice, tradition, and rites, the Primacy of the Church of Rome, merit of Martyrdom, and state of Virginity, to pretermit sundry other articles as overlong to be handled, here we see, to have been avouched by the principal Fathers of the second age, and that in our defence against the Protestants.  
55. And howsoever the Magdeburgians go about to discredit these Doctrines together with their Authors, calling 
The conclusion of this age.  them, incommodas opiniones, naevos, stipulas, & errores patrum; incommodious opinions, blots, stubble, and errors in the Fathers: yet seemeth this only reason, and Consideration to be sufficient to convince them of heretical insolency, in their condemning these Fathers, for that it cannot be showed (and if it can, let the Protestant speak) that the said Fathers were ever taxed, or condemned for these Doctrines by the Church, or other Doctors of that age, or of any age afterwards for the space of fourteen or fifteen hundred years together, until Luther's profane and unclean spirit broke forth of the Cloister, and made way for heretical insolency to bark against orthodoxal antiquity. And this shall suffice for this second age. Let us now pass to see how conform, and agreeable the third age was unto the second, for by this lineal, and personal descent of Doctors and Centuries we shall evidently, and infallibly discover how in all times, ages, and persons, the business, and doctrine of the Church was still carried by tradition, from hand to hand.   

The third Age.  
56. Concerning this third age, wherein were Doctors, Tertullian, Origen, Dionysius Alexandrinus, Cyprianus, Methodius, and many others (which for brevities sake I am enforced to pretermit) the Magdeburgians do begin with this Preface, both complaining, and taxing, Quò longiùs ab Apostolorum aetate recessum est, eòplus stipularum doctrinae puritate accessit. The further of, that we go from the age of the Apostles, the more chaff did grow into the purity of doctrine. And yet you see, we have gone, but one age from thence, for the last was the first after the Apostles, and this is the second: and in the last you have heard what chaff they complained of. But now we shall see that they complain not only of the same points of chaff reiterated and confirmed again by the Fathers of this age, to wit about free will, and good works, perfection of life, possibility of Commandments, Sacrifice, Tradition, rites, 
11. invocation of Angels.  Supremacy, merit of martyrdom, and Virginity (for all these heads they do show in their several titles of doctrine to have been continued, repeated, and confirmed again by the Fathers of this age:) but furthermore they do also show, and complain of other articles explained by the Fathers of this third age, in behoof of the modern Catholic religion, much more abundantly than before. As for example, they show that it was an opinion of this 
Magd. cent 3. c. 4. p. 75 76. & deinceps.  age, Angelosinuocandos esse, that Angels are to be prayed unto, according unto the doctrine of Origen, who setteth down also a certain form of praying, and invocating upon Angels, to wit, Veni angel, suscipe sermone conuer sum ab errore pristino etc. Come Angel and receive him that is converted 
Hom. 1. in Ezechielen.  from his error by the word preached. Neither was this ever reprehended in Origen, or numbered amongst his errors, and consequently this may be presumed to have been the form of praying in the public Church at that day, according to the rule before set down, touching the authority of particular Fathers.  
57 Touching the article of justification, which is an other head besides those 9 or 10. before mentioned, the Magdeburgians 
12. justification by good works.  write thus of the Fathers of this age: justitiam coram Deo operibus tribuerunt: They did attribute to good works their justice before God: which if you read in the places of the Fathers by them mentioned, and alleged, you shall easily discern it to be the very same doctrine that Catholics do hold at this day, though misreported, slandered and abused by heretical calumniation. For that the said Fathers do hold nothing else, but that this justice by them mentioned doth proceed from the grace of Christ, as from the principal original concurrent & concomitant cause thereof, though yet not excluding the cooperation of man's will stirred up and strengthened by that grace.  
58. Next to this they handle De bonis operibus, of good works, and the merit thereof, which Chapter they begin thus: Magis quam superiori saeculo, Doctores huius aetatis etc. 
13. The merit of good works.  The Doctors of this (third) age did decline more from the true doctrine of Christ and his Apostles, about the merit of good works, them did the Doctors of the precedent age. And here I would entreat the ingenuous, and judicious Reader to consider what kind of accusation this is, and the rather, for that they are not abashed, for the making good of this accusation to cite divers places out of Tertullian, Origen, Cyprian, and others, that do plainly aver the merit of good works reprehended by them. And as for S. Cyprian, they allege this place out of him in his sermon de Eleemosyna: Peccata post baptismum commissa, eleemosyna & bonis operibus extingui. That sins committed after baptism, are extinguished by alms and good works: for which they say, that he allegeth three places of Scripture. First that of Toby the 4. Sins are purged by alms and faith. The second is out of Ecclesiasticus the 3. As water doth extinguish fire, so doth alms sin. The third is the speech of Christ: Behold thou 
Scriptures & Fathers rejected together when they fit not the Protestant fancy.  art made whole, take heed that thou sin no more, lest some worse thing do happen unto thee. Notwithstanding all which Scriptures, and the venerable authority of that blessed Martyr S. Cyprian in expounding them, the Magdeburgians do condemn the sentence, with all the Scriptures, as erroneous: so as it availeth not Fathers to allege Scriptures, when they do not interpret them as the Protestant would have them.  
59 As for the Article of Penance, they begin with 
14. About penance Magd. cent 3. c. 4. p. 81.  it thus: Plaerique huius saeculi Scriptores doctrinam de poenitentia mirè depranant. The most part of the writers of this age (& do you note the most part) do wonderfully deprave, and pervert the doctrine of Penance. And the reason is, for that they make mention of satisfaction in doing of penance. For proof whereof they city divers places out of Tertullian, Origen, and S. Cyprian. As for example: How much time (saith Origen homil. 3. in lib. judicum) thou hast spent in offending of God, so much spend in humbling thee unto God, & satisfacito Deo, and do satisfaction to God. And S. Cyprian lib. 1. epist. 3. Peccata ablue, & redime satisfactionibus: wash of, and redeem thy sins by satisfaction. And in the third book of his Epistles, and 14. epistle he saith: Lapsos auxilio martyrum apud Dominum adiwari posse. S. Cyprian is of opinion, that such as fall into sin, may be holpen with God by the intercession of Martyrs. here then besides satisfaction is intercession of Martyrs.  
60. In the article of baptism, they take up, and reprehend S. Cyprian sharply, for writing thus in his first book 
15. Blessing of the water of baptism.  of Epistles, the 12 Epistle: Oportet mundari & sanctificari prius aqua à sacerdote etc. The water of baptism must be purified, and sanctified by the Priest, that he which is baptised, may have his sins washed away. Where S. Cyprian (say the Magdeburgians) dareth to avouch that he which baptizeth, conferreth the holy Ghost, and doth inwardly sanctify him that is baptised. A very great absurdity (forsooth) if you mark it, especially if you confer it with their protestantical opinion, that hold the Sacrament of Baptism to wash only the external man, and not the internal.  
61. The same Magdeburgians also accuse the same Saint Cyprian for that lib. 1. Epist. 12. he speaketh dangerously 
16. Chrism and holy unction in baptism.  (as they call it) of Chrism & holy unction in baptism: Vngi quoque necesse est eum qui baptizatus sit, ut accepto chrismate, id est, unctione, esse unctus Dei, & habere in se Christi gratiam possit. It is necessary for him to be anointed, that is baptised, to the end that having received the holy chrism or unction, he may be anointed of God, & have the grace of Chryst in him.  
62. Furthermore they do reprehend the said S. Cyprian for that he writeth primo libro Epist. epist. 3. Eucharist. in altari sanctificatur: The Eucharist is sanctified upon the Altar. And lib. 1. epist. 3. they reprehend him for saying: Sacerdotes sanctificare calicem: that Priests do sanctify the cup. And again, for writing thus: Sacerdotum vice Christi sungi, & Deo Patri sacrificium offer. That the Priest performeth the office of Christ, and offereth sacrifice to God the Father. And divers other such speeches, aswell out of Tertullian, and S. Martial in epistola ad Burdegalenses, do displease them.  
63. In the controversy of Prayer unto Saints their first words are these. Videas in Doctorum huius saeculi scriptis, non obscura vestigia invocationis Sanctorun. You may see in the writings 
17. Prayer unto Saints.  of the Doctors of this age, manifest signs of prayer unto Saints: for you have, say they, the form set down in Origen a little before the end of his second book upon job: Obeate job, or a pro nobis miseris. O Blessed job pray for us afflicted. Non obscurè etiam sentit Cyprianus (say they) Martyrs, & Sanctos defunctos pro viventibus orare, Cyprian lib. 1. epist. 1. in fine. That is; S. Cyprian is plainly of opinion, that Martyrs and Saints after their death, and dissolution do pray for those that remain behind them on earth alive.  
64. I pretermit many other points, but especially those eight or nine heads which I touched in the precedent age, whereof much more might be spoken here, as namely of Primacy of the Church of Rome, for averring of which, they greatly stomach, and reprehend Tertullian, and S. Cyprian, saying? Tertullianus non sine errore sentire videtur, libro de pudicitia, claves soli Petro commissas, & Ecclesiam super ipsum extructam esse. Tertullian erroneously seemeth to think that the keys were only given by Christ, unto S. Peter, and that upon him the Church was builded. And then they do city five several places out of S. Cyprian: they might have cited many more, and all antiquity with him as concurring with Tertullian in this his opinion. And further they do conclude thus: Alibi verò passim Cyprianus dicit, super Petrum Ecclesiam fundatam esse. Cyprian doth ordinarily in other places affirm the Church to be sounded upon Peter, as lib. 1. epist. 3. lib. 4. epist. 9 tract. 2. de habitu virginum, serm. 3. de bono patientiae, & epist ad Quirinum.  
65. And the same hath Origen (say they) tract. 5. in Matth. in these words: Petrus per promissionem meruit fieri Ecclesiae fundamentum Et homil. 17. super Lucam; Petrum vocat Apostolorum Principem: Peter by the promise of Christ, deserved to be made the foundation of the Church. And again in his 17. homily upon Luke, Origen calleth S. Peter the Prince of the Apostles. Thus the Magdeburgians are forced to show the Fathers of this age to be against themselves.  
66. And now by this the prudent reader may judge, what a volume I might make up, if I should here recite all the authorities which in this kind the Magdeburgians 
Cent. 3. c. 4 p. 85. 86.  do allege, for confirmation of the general heads touched in the foregoing age, and the other here adjoined. For thus they begin the articles of martyrdom, and merit thereof. Martyrium immodicè extulerunt omnes huius aetatis Doctores. All the Doctors (and it is worth the marking, that they say all (of this age do extol martyrdom immoderately. And in like manner they begin their Article of chastity thus: Sicut & in superioris saeculi historia, it a & hic invenies nimiùm praedicari, & extolli continentiam. As in the history of the former age, so here shall you find continency to be over much commended, and extolled. And thus much for these so many, and so several points, as before hath been touched.  
67. Now let us add one article, or head more of Roman Catholic Doctrine discovered by the same Magdeburgians 
Cent. 3. c. 4. pag. 85.  in the Fathers of this third age, not hitherto handled: to wit, the article of Purgatory. For thus they write: Semina Purgatoris in aliquot locis apud Originem subinde sparsa videas. You 
18. The doctrine of Purgatory.  may see here and there the seeds of Purgatory sowed in certain places of Origin his works, as homily the 2. in Psalm. 36. & homil. 3. in cumdem. & homil. 8. in Leviticum, & homil. 12. in Ezechielem, & in libro primo contra Celsum, & lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 6. And albeit the Magdeburgians do call this but a strong imagination of Origen: yet I do consider this, that amongst so many opinions reprehended and condemned, in Origen by the Fathers of the subsequent ages, yet none did ever reprehend this his opinion of Purgatory, as an error of his, but rather followed Origen themselves, holding the same, as a Catholic truth: so as now the other heads of Roman Catholic Doctrine, held by the chief Fathers, and Doctors of two precedent ages, to wit, about free-will, perfection of life, possibility of the commandments, tradition, and rites, Supremacy of the Pope of Rome, merit of Martyrdom, state of Virginity, and the like, here in this age, the same heads are not only confirmed, and ratified, but as many more disclosed, as Prayers unto Angels, justification by works, Penance, and satisfaction, intercession of Martyrs for sinners in this life, sanctifying the water of baptism by the Priest, necessity, and efficacy of holy chrism, sanctification of the holy Eucharist upon Altars, the form of invocation of Angels, and Saints, Purgatory, and divers other such like points, which are at this day controversed, I here for brevity sake do pass over, hastening unto the fourth age.   

The fourth Age.  
68 The fourth age of Christ beginning from the year 400. had for chief Fathers of the Greek Church S. Cyril of Jerusalem, S. Ephraim, S. Basil, S. Epiphanius, S. Gregory Nazianzen, Gregory Nissen, and many others, as also the chief Doctors of the Latin Church were S. Ambrose, S. Hierome, Prudentius, Philastrius, Ruffinus, and others: In which age two principal points are to be considered here for our purpose. First whether all the former Catholic opinions, that were discovered in the second, and third precedent ages, to be then held by the Church, and Fathers thereof, were now confirmed also in this fourth age: and secondly whether any other points be further insinuated, and inculcated touching the same doctrine.  
69. And as for the first, it is evident, that the lower we descend from the Apostles time, the greater confirmation, and illustration upon occasion of heretical opposition, shall we find of the same articles. As for example, the Magdeburgians have a Chapter De coena Domini, 
Cet. 4. c. 4. pag. 242.  of the lords supper, wherein they do prove, out of Gregory Nazianzen, Eusebius, Ambrose, Hieronymus, Hilarius, Arnobius, Basilius, Epiphanius, and divers other Fathers and Doctors of this age, the Real Presence of Christ in the said supper: which they hold to have been truly, and Catholickely defended by them. Then passing over unto the other heads, which lie in controversy between us, they do show to be held also, but (as they say) erroneously by the chief Fathers of this fourth age, no less then by those of the former ages. And then beginning with the article of Free will, they say: Patres omnes huius ferè aetatis, de libero arbitrio confusè loquuntur. All the Fathers of this age do speak in a sort confusedly of Free will: but howsoever the Fathers speak confusedly, certain it is, that the Magdeburgians speak and censure falsely, and heretically, according to their old wont.  
70. And yet presently after they make mention of Lactantius, Athanasius, Basilius, Nazianzen, Epiphanius. S. Hierome and S. Gregory, men who speak as plainly, and distinctly thereof, as men may do, and as it may possibly be imagined, 
Hieron. ep. ad Demetriadem.  and not confusedly. Let us hear S. Hierome speaking in steed of all: Omni aetati (saith he) omnique personae libertas arbitrij relicta est. Non cogo, non impero, sed propono palmam, ostendo praemia: tuum est eligere, si volveris in agone, & certamine coronari. Liberty of free-will is left unto every age, and unto all persons. God saith, I do not force, I do not command, but I do propose unto thee the crown, and do show thee the rewards: it is thy part to choose, if thou wilt win the crown in the fight, and conflict. So he.  
71. And the very same point of doctrine is often times by him reassumed, reiterated, and urged, in inciting men to embrace the doctrine of evangelical Counsels, where he useth the self same words in many places of of his works. The said Magdeburgians do allege most plain, and clear places and sentences forth of Lactantius Nilus, Chromatius, Ephraim, and S. Hierome, who teach plainly that man is not justified by only faith: Non sufficit murum habere fidei, nisi ipsa fides bonis operibus confirmetur. It is not (saith 
Lib. 8. con. in Isaiam.  S. Hierome) sufficient, to have the wall of faith, except that faith be confirmed with good works.  
72. And as for the merit of good works, the Magdeburgians do openly confess that both the said Lactantius, S. Gregory Nyssen, Hilarius, Nazianzen, S. Ambrose, Theophilus Alexandrinus, Ephraim, and others, all Fathers of this age, do openly defend the same. Whereupon they (I mean the Magdeburgians) conclude in these words: I am cogitet pius 
Cent. 4 cap. 4. p. 293.  Lector, quam procul haec aetas in hoc articulo à doctrina Apostolorum desciverit. Now let the godly Reader consider how far this age departed from the doctrine of the Apostles, in this article of good works. But I would think it more reason to exhort, yea, and to beseech the Reader, even as he hath care of the everlasting welfare, and salvation of his soul, to consider seriously, & indifferently, setting all kind of prejudice apart, whether it be not more likely, that so many learned, and holy Fathers, that lived with so great admiration of their virtue, learning, piety in this age, should know what agreed with the Apostles Doctrine, and what agreed not, aswell, or (as a man would imagine) somewhat better, than these four quarreling Companions the Magdeburgians, I mean Illyricus, Wigandus, judex, and Faber, for these four do only subscribe their dedicatory Epistle to Queen Elizabeth upon the year 1560.  
73. S. Bernard's rule, & prescription of Antiquity was this: Quantò viciniores adventui salvatoris, tantò mysterium salutis pleniùt perceperunt. The nearer the holy Fathers were unto Christ his incarnation, the more fully received, and perceived they the mystery of our redemption. And yet these four good fellows do thus presume to censure the most reverend, and learned ancient Fathers, as you see.  
74. And on this fashion these men go forwards in setting down all the 18. or 19 heads of doctrine before mentioned, as held by the Fathers of this fourth age, to wit Pennance, satisfaction, invocation of Saints, citing above a dozen Fathers of this age for the same, of traditions, about Virginity, monastical life, & the like, wherein they do so check condemn, & contemn the said holy Fathers, as passeth all modesty: & must needs be a token of manifest heresy.  
75. S. Ambrose (say they) in his second book ad Marcellinam, nimis insolenter pronunciat de virginum meritis: Ambrose doth pronounce to insolently of the merit of virginity. The like, and worse they speak of S. Ephraim, and S. Athanasius, 
Cent. 4. p. 301.  for that they write of Monks, and namely S. Ephraim, that they are perfecti pugnatores, paradisi amoenitatem ante oculos habentes, perfect fighters that have before their eyes the sweetness of paradise. These men cry out against this, Quid potest monstrosiùs dici contra meritum Christi? What can be spoken more monstrously against the merit of Christ?  
76. And for that S. Ambrose serm. 6. de Margarita, hath these words: Whosoever therefore doth honour Martyrs, doth honour Christ, and he that contemneth Saints, contemneth the Lord of Saints (which is conform to the Gospel) the Magdeburgians complain crying out: I am cogitet pius lector quànt tetra suntista. Let the godly Reader consider, how horrible these things are. The godly Reader hath considered, and he finds nothing delivered by these Fathers, but the holy Catholic doctrine. And as for your exclamations, they are but the barkings of Vigilantius, or rather, as S. Hierome more fitly calleth him, Dormitantius, and other ancient condemned heretics, against the holy relics of Saints, and Martyrs, revived and renewed by you again, raked out of the ashes of hell, and hellish heresy.  
77. And finally not to be tedious in going forwards with a copious enumeration of the foresaid articles, I do only admonish the Reader, for the last article mentioned of Purgatory, how they do produce three Fathers more of this age that held the same, to wit, Lactantius, Prudentius, and S. Hierome, as they might have done many more: and they add unto the said former number divers other articles, which the Fathers of this age do teach, as of the particular rules of religious people now in use, De memorijs Martyrum, of celebrating the memories of Martyrs in Churches, and Altars erected and set up in their honour: De signo Crucis, of the external use of the sign of the Cross and miracles that thereby have happened, whereof Prudentius, hymno ante somnum, writeth thus in commendation of the Cross, and the benefit that redoundeth by using this laudable Christian ceremony: Crux pellit omne crimen etc. the sign of the Cross keepeth of all sin from us. And S. Ephraim lib. de poenit. cap. 3. advifeth us thus: Pingamus in ianuis, ac in frontibus nostris etc. Let us paint the sign of the Cross in our gates, in our foreheads, in our mouth, in our Breasts etc. and many other such sayings of holy Fathers of this age.  
78. Wherefore to conclude, we see that this fourth age agreeth with the former three in all points of doctrine held for Catholic, throughout the whole Christian world at this day. And as the Fathers of this age do consent with their predecessors, so shall we see them not dissent from their successors, as shall appear by the next ensuing ages. And if this be not a sufficient demonstration of the true Roman Catholic Church, and of her doctrine, confirmed by all records of antiquity, even by the confession of our adverfaries the Magdeburgians: then let the English Protestant's answer unto this evidence, and give a better if they can. But we shall pass further yet to make an insight into two other ages that ensue.   

The fifth and sixth Ages.  
79. There follow the fifth and sixth age, whereof the former is received here by his Majesty in the second edition of his English Premonition, though in the first, the first 400. years were only allowed, as hath been said, and the later was comprehended in M. jewel his challenge at S. Paul's Cross, who promised there openly to allow any of the Fathers, or councils, that could be brought within the first six hundred years. But this public declamation was but a vain ostentation of the challenger, and this large offer was also restrained, and revoked afterwards by others, both at Paul's Cross, and in either of the Universities: in so much that Doctor Humphrey, in Oxford in a funeral speech, made of the said M. jewel by the former D. Humphrey, did not for bear to tax him openly of inconsideration, for his so large, and liberal offer of Fathers for six hundred years, to decide all controversies.  
10. But here in this our affair, and business we have now in hand, we have thought good to join both these ages together, for that in them both the like descent of doctrine, one after the other is still to be found, the latter repeating, and confirming the former. And for proof of this point, I shall need to go no further, then to the confession, and concession of our 
Cent. 5. c. 4 p. 501. 502. etc.  adversaries themselves the Magdeburgians: for there they show, for example in the first Century, first of Free-will, to wit, that albeit the Doctors of this age, interdum benè, & sanè, videantur loqui, tandem tamen liberum arbitrium in rebus spiritualib us etiam statuunt. Albeit the Fathers sometimes speak well, and sound, yet at length they affirm, that man hath free-will, even in spiritual things. And then they begin with S. Chrysostome, alleging many plain places out of his works at large, saying: Chrysostomus passim liberi arbitrij patronum agit. S. Chrysostome doth every where play the advocate for free-will. From S. Chrysostome, they pass unto S. Augustine, and from S. Augustine, to S. Cyril, and from them to Theodoret, Hesichius, Thalassius, Faustus, Marcus Eremita, and joannes Cassianus, all Fathers and Doctors of this fifth age: and the same they do in the sixth age, alleging many places out of S. Gregory the first, as also out of Euodius, Olympiodorus, and others.  
81. Then pass they unto the article of justification, showing that the Fathers of these ages did not ascribe justification unto only faith, but required also works, for which they allege large sentences out of S. Chrysostome, S. Cyril, S. Augustine, though more contractedly, and out of S. Leo the Great, who offendeth them much by saying, recta fide & bonis operibus pervenitur ad regnum Dei: by right faith and good works, we come to the Kingdom of God. And from him they pass to S. Prosper, Hesichius, Sedulius, Primasius, Theodulus, all of the forenamed Fathers holding the same erroneous opinion, as it pleaseth their masterships to call it, for that works are by them ever joined with faith: and that in the last judgement Christ shall question with them, not so much, what they have believed, as what they have practised.  
82. And the same do they in the next hundred years after, alleging for it the writings of Cassiodorus, Olympiodorus, Andraeas Hierosolymitanus: and above all, and more largely they allege above a dozen places out of S. Gregory the Great, who saith: Vita aeterna ex piae vitae actionibus comparatur. Life everlasting in the next world 
Gregor. in 1. Reg. c. 1.  is prepared, and gotten by pious actions in this life.  
83. From this article they skip unto another of the 
Cent. 5. pag. 506.  excellency and merit of good works, which article they begin thus: Nimiùm haec aetas bonis operibus adscripsit. This fifth age did ascribe to much unto the good works of men, which they declare largely, first out of Chrysostome his writings, saying that he was immodicus Encomiastes bonorum operum, an immoderate commender of good works. And from him they pass unto S. Augustine, shaking him also by the sleeve, and taking him up for halting, and saying: Augustinus etiam nimiùm interdum operibus tribuit. Augustine also attributeth some tims too much to good works. Then they pass unto Pope Leo, and show the same excess out of him. And from these they come unto S. Prosper, to Saluianus, to Maximus, to Salonius, to Thalassius, to Theodulus, to Eucherius, to Paulinus and some others, all Doctors and Fathers of this fifth age.  
84. And then in the sixth age, following the same methood, under their article de bonis operibus, they reprehend, for ascribing to much thereunto, S. Gregory the great, Euodius, Cassiodorus, Olympiodorus, Fortunatus, and justus, Fathers of the Church, and doctors of those days.  
85. There followeth the article of Penance wherewith they begin thus: Consessioni, ieiuniijs, & aliis ritibus nimiùm vendicat Chrysostomus. Chrysostome doth ascribe to much unto Confession, fasting, and other rites of penance. And of the same errors do they condemn Hesichius, for that lib. 2. in cap. 6. Leuit. he saith, that true penance doth consist in fasting, watching, haireclothes, tears, prayers, and almsdeeds. The same error they ascribe to Maximus, joannes Cassianus, Eucherius, Doctors of this fifth age. And in the sixth Century they lay the same imputation upon Cassiodorus, and S. Gregory, especially chiding him for that he saith, Poenitentiam agere, est perpetrata mala plangere, & plangerda non perpetrare. This is to do penance, to moan and bewail our sins we have committed, and not to commit again things 
Hom. 34. in evang.  worthy of bewailing. What can be spoken more divinely by this heavenly Doctor? And would a man judge these men to be Christians, daring thus to open their mouths, and publicly to blaspheme?  
86. I might pass further to allege much more out of these Magdeburgian Centuriators, which they produce out of every age, most manifestly against themselves, and their own cause, with this only fond confidence, that all authority, and credit of the venerable testimonies of the ancient Fathers are shifted of, by saying only, that they are incommodious opinions, blots, stubble, and errors of the Fathers: as though the very glean 
The Fathers injuriously handled by the Magdeburgians  of the Fathers were not better than their whole vintage? and these blots and stubble, and falsely supposed errors, were not to be preferred before their best truth? But who told these good fellows that these were errors? What Church ever held them so? What General Council ever concluded them so? Nay what one Father, or one ancient writer (the grand heretics their ancient predecessors excepted) did once open his mouth, to speak against either all, or any one of these doctrines? If they can disprove any one of these doctrines, according to any one of the forenamed challenges, Church councils, one Father, or many, we do faithfully promise to renounce them all as stubble, and errors, as they speak. But if none of these things can be made good against any one, the least and weakest supposed doctrine, then must these doctrines as hitherto they have stood in the Church for Orthodox: so must they hereafter continue Catholic, and they themselves for confessing the Fathers to hold them, and we withal urging antiquity, that do deny consent of Fathers in any point of doctrine generally received by the Church in their days, can be no less than great, and rash presumption.  
87. And yet for full conclusion, I must advertise the Reader, to note this one point, which in my judgement is very remarkable: for these Magdeburgians do 
The conclusion.  scarcely allege one place of ten of these that are to be found in the Father's works themselves, for proof of the Roman Catholic Religion, as every man may easily discern, if he please to read the Catholic writers, that make profession purposely to allege the places of ancient Fathers, as namely Canisius in his large, Catechism, Cardinal Bellarmine, throughout all his works Cardinal Baronius, Coccius in his Thesaurus Catholicus, and others: but yet these that the Magdeburgians please to cite, are sufficient to daunt the English Protestant his confidence in the ancient Fathers, since that they alone of themselves confute, and confound both him, and his religion. With what face then can the English Protestant's vaunt, that the ancient Fathers are for him? And further, these few places of many that might be heaped together, may, as I hope, suffice to give his Excellent Majesty our Sovereign, satisfaction, or at leastwise sufficient light by these, to pass further, and to seek more sound information of the true faith, and belief of the ancient Fathers of the first five hundred years, which his said Majesty most Royally offereth to follow. For opening the window unto which light, I have thought it my bounden duty, both before God, and man, to take this small labour, and to lay these few heads of Considerations before the eyes of his highness most wise judgement, and understanding.     

THE sixth CHAPTER, CONTAINING A BRIEF CONTEMPLATION of what hath been hitherto said: with the Conclusion of the whole to his most Excellent Majesty.  
AND now having handled these points at some more length then at the beginning I had purposed, I hope the benignity and Clemency of his Majesty will take in good part, that leaving the Reader, I do return unto him again, as unto my most dearly beloved reverenced, and dread Sovereign, to lay before the eyes of his Prudent Consideration the sum of that which hitherto hath been considered of.  
2. First then the point of being a true Catholic according unto the name, and nature of the word, is of such importance, necessity, and consequence (as hath been showed in the first Chapter) that no riches in this world no wealth, no treasure, no state, no power, no policy, no human felicity may be compared with it, as rightly S. Augustine doth intimate. And for that your majesties eternal weal, after the brief, and transitory passage of this life dependeth thereof, I cannot but most humbly, most heartily, and most dutifully, falling prostrate at your feet, beseech you to give some serious attendance, and 
Importance of being a Catholic.  attention to this high, and main point of everlasting salvation, to seek out what is truly Catholic, both in the Church (for whose Epitheton the Name was first by the Apostles invented:) as also in particular men, who is a true Catholic, and who followeth the rule, which the Name describeth: to wit, he that in Christian Religion followeth universality, and not singularity, the whole, and not a part, ancienty, and novelty, that which hath been delivered and conserved from time to time, and not invented, framed, and set forth in later times.  
3. And for that on the other side heresy is the opposite, and contradictory unto Catholic Religion, for that it maketh choice of a part to itself, and thereby is held to be the highest sin in the sight of Almighty god that is, or can be committed upon earth, for that it overthroweth the very foundation of faith, under pretence to establish 
The horror of heresy.  and reform faith: My desire is so ardent in this point that your Ma.tie should enter into due consideration thereof, as almighty God beareth witness unto my soul, and spirit, that nothing in this life standeth more near my heart, considering the eternity of the next world, the immutable weal, or woe thereof, the vae, or euge that each man is to receive, as well Princes as others: and that these earthly Princedoms will seem but shadows at that day, and not worthy one hour of that glory, or misery, that is to be gotten or lost by Catholic Religion, or heresy in this life. And this is my first contemplation, and I shall pray Almighty God, that it may be also your Majesties.  
4. The second is about those four ways proposed by your Majesty for averring Catholicisme, and clearing from heresy, which are the admitting, and believing of all Canonical Scriptures, the receiving of the three Creeds, the approving the four first councils, and the acceptance of the Ancient Fathers of the first four, or five hundred years. In all which, if with the admitting in words, there be also a 
The 4. heads proposed.  true Catholic sense, no doubt, but they do make a man to be a Catholic, and do condemn heresy. But the importance of all standeth in the exposition, for to believe the Scriptures in the sense that I think best myself, or to acknowledge them for Canonical, or not Canonical, as I, or some few with me of later times shall please to prescribe, or to admit the three Creeds with that exposition of the articles, as I, and mine shall best allow; or the first four councils in some things, and not in other; or the first four hundred years of Fathers, so far forth as they in my censure do agree with Scriptures, is to reduce all to my own judgement: a thing most opposite to Catholicisme, and proper to heresy, as we have at large declared.  
5. Wherefore upon my knees I do most humbly supplicate your Majesty to consider well of this, and especially of the last point, concerning the ancient Fathers, which doth in effect contain all the rest: for that these men delivered unto us the Scriptures, together with the true understanding thereof, according to the sense of the Church in their days: these men delivered unto us the three Creeds, the first as from the Apostles, the other as from the Church, the third as from a private man, but yet approved by the Church: these men delivered unto us the first four general councils, wherein divers of themselves sat as judges, and Bishops, and had voyees, and suffrages in the same: these men were they that examined the controversies, determined the Catholic doctrine, condemned heresies, an athematized heretics, and cleared the coasts of all these wicked, and turbulent encumbrances, which seditious, and headstrong spirits had raised in the Christian world, by their contentions.  
6. And finally these were they, whom our Saviour Christ did use as sannes to winnow his corn, & to purge the flore of his Church, separating the chaff from the wheat, and eroneous doctrine from the truth, wherein they were so zealous, and diligent labourers, as not the least weed could spring up in this field of the Church, but that these careful good watchmen, and faithful gardeners, did presently note, and pursue the same, until it was either rooted out, or condemned by the Church, and thereby as branches cut of from the body of the vine, suffered to wither away, and to consume of themselves. For proof 
The great profit received by the ancient Fathers.  whereof, we may allege as many examples, as there have been different heresies, and heretics in the Christian Church, for the space of fifteen hundred years, which albeit they ruffled much, & mightily for the time, and had often great Princes, Kings, Emperors, and Potentates to favour, and patronize them (as the Protestants have now your Ma.tie) yet are they so consumed in time, and by virtue of the holy Ghost, as the very names of many of them are now scarce remembered, and much less their arguments, reasons, proofs, and Scriptures which they brought for the same: and were it not that in these Father's books (who were their enemies) some mention is made thereof, we should scarce know that there had been such men in the world.  
7. But on the contrary side, the Church that condemned these men, and the Fathers, and Doctors living therein remained ever both then, and after, victorious, and shall do to the world's end: and still by succession, and continuation the same Church hath come down from age to age, & one age giving testimony to another of the purity of the said Church by razing out these evil humours from the body.  
8. And now your Majesty having seen by the former discourse how many points of old condemned heresies have been revived, and renewed again by the Protestants of our time: and that chose almost twenty several positions about principal points of controversy held by the said Protestants to be Papistical, are asserted by the said ancient Fathers, as Catholic in their days, even from the first age after the Apostles, with repetition, and confirmation of the same in the subsequent ages, by the chief Doctors that lived therein: and that the said positions, or assertions were never noted, or censured by the 
The dangerous estate of believing the Protestant's in England.  Church for erroneous, heretical, or scandalous: This I say, is, and aught to be your majesties prudence and love of your everlasting good, so weighty an argument, and motive, as nothing more. For alas, dread Sovereign, if the sentence of S. Paul be just, and true, that an heretical man is damned by his own judgement, and if that of S. Augustine before cited be not false, that whosoever holdeth any one of those eighty three heresies, which he reciteth in his book to Quod-vult-Deus, or any other whatsoever which shall spring up hereafter, cannot be a Christian Catholic, & consequently must needs be an heretic: Alas I say (my dread Sovereign) and alas again, in what eternal danger doth your Princely soul consist, in that, by the evil current of the time, and temerarious course of such as you give credit unto, your Ma.tie is drawn to hold, and defend, not only sundry of those positions, which S. Augustine, and before him S. Epiphamus, do recount for condemned heresies by the Church in their days, but many other also: yea all the opposite propositions to the Catholic assertions before mentioned out of the ancient Fathers, as namely, about Free-will, justification, good works, invocation of Saints, real Presence, Primacy of the Church of Rome, and the like.  
9 And truly to have such a grand Inquest, or rather Parliament of Peers to bear witness against a soul, for convincement of heresy at the day of judgement, as the ranks of these Fathers are in all the first, and purest ages of Christian religion, maketh my soul to tremble, even in thinking of it. For if the cause were temporal, & that there went therein but only the interest of your Ma.tie temporal, and terrene Kingdom, yet were the case frightful, to see so many great lawyers and judges upon the one side so resolute as the Fathers show themselves to be. But now for so much as the matter concerneth an everlasting and heavenly Kingdom, and sentence irrevocable in itself, never alterable, or to be changed, and of such inflexible severity, as no respect, no regard, no difference of Prince, Potentate, or people is to be held, it maketh the Consideration more hideous and dreadful.  
10. And it may further be added to this Consideration, that in this public trial about this point of Protestant Religion, your Ma.tie is not only to have this venerable rank of foreign Fathers & Doctors for adversaries therein, but so many domestical also, as have been Catholics within all your Realms for these thousand years at least, I mean Bishops, Pastors, and Governors of those flocks, together with the flocks that were once subjects of your Ancestors: nay all your majesties Ancestors themselves, which are of most consideration, I mean above two hundred Kings of both Crowns that have gone before you, and together with the descent of their Noble Blood left also in their inheritance of Catholic Religion, as of their Kingdoms, to be defended by your Majesty: which no doubt had been most Nobly performed, if the 
A strange pitiful case happened to his Majesty.  strangest case, that ever perhaps fell out in the world had not happened to hinder it; and such a one as all posterity may, and will wonder at: and this is, that being violently deprived at once, as it were, in your cradle of both your Parents, who should, and would have instilled to your tender ears, the most honourable inheritance of Catholic religion, the opposite and contrary fects were in place thereof powered into your majesties Noble Breast, by such as had been Authors or instruments of both their ruins, and meant no doubt also to be of your Majesty, if they should not find you pliable to their designs, for overturning of that Religion whereof they were enemies.  
11. This then is the case, most dread Sovereign, notorious to the whole Christian world. And further that if your majesties noble Grandmother Regent of Scotland had not been vexed, and turmoiled with rebellions, tossed and tumbled, wearied out and brought to despair by the first Scottish, and English gospellers: if your Noble Father and Grandfather had not been horribly murdered, if your renowned mother had not been pursued, taken, cast into prison, driven out of her Realm, and finally made violently away in terra aliena: if all these things (I say) had not been done, your Ma.tie by all likelihood had never been a Protestant. And shall we think, that of such Diabolical premises, there could ensue any good conclusions, or any godly, or wholesome effect of so abominable causes.  
12. I deny not but that the inscrutable wisdom, and providence of almighty God doth often times draw out 
How God concurreth with the actions of evil men, but not with their intentions.  of the counsels and actions of evil men good effects, as out of the wickedness of the jews, and Gentiles, that pursued, and murdered our Saviour, he wrought the salvation of the world, but never doth he this according to the counsels, and purposes of the wicked: that is to say, these effects are never intended by the wicked. As for example, that the redemption of mankind or salvation of the world was never intended by the jews, or Gentiles that persecuted our Saviour, and procured his blessed passion.  
13. But here in our case, the matter falleth out quite contrary, for that the chief, and prime intention of those wicked, whom I have mentioned, was to effectuate this very point, that now we see brought to pass, to revolve that crown, expel Catholic Religion, pull down Monasteries and Churches, drive out, or destroy the 
The mark aimed at by the first gospellers in Scotland concerning his Majesty.  Princes that then governed, as also their issue, if they should leave any, or else getting the same into their hands (the better thereby to have Title of governing in the infant's name) to preserve it so long, as it might stand commodious for them, & after to dispose thereof as time should tell them to be best. But their chiefest aim of all was unto that, which out of an infant's education they might probably hope for, and now have arrived unto: which is, that during the time of that education, they might perhaps so enchant the mind of the young Prince, so change his judgement, and affection, from the judgement and affection of his said parents and other progenitors, as when he should come to the years of understanding to discern the merits of men's actions, and affections towards him, he should approve for good all that was done to his highest hurt, to wit, in matter of Religion, appertaining to his everlasting salvation, to the ruin and destruction of his parents, to the revolution of his Kingdom, & the like. And shall we think, that God would ever concur with such men, to such designments? God hath permitted them for our sins, & for the sins of thousands else, that have perished, and are to perish thereby: but any concourse of his to such men's intentions, no pious mind can yield unto.  
14. For if this should be granted, that God did concur with the actions of these seditious men, in drawing his Ma.tie infancy by so turbulent & wicked means, from the union of that faith and religion, which all his parents and predecessors professed for so many ages together: then must it follow, that the same God never concurred with the other (I mean his noble Ancestors) by whom notwithstanding he did work, and achieve, throughout all those ages, so many notorious works of Christian piety, as perhaps by no Nation more. And to think, that all this notwithstanding, they lived out of his favour, deprived of true faith, infected with erroneous doctrine, deceived with false Sacraments, were no members of his true Church, but rather cast out from his face, and delivered over to the delusion, scorn and power of Satan, were no doubt temerarious impiety to imagine or affirm.  
15. Wherefore most Noble, and renowned Prince, 
The Epilogue of all.  and Sovereign, I do not only, out of the dutiful zeal of a loving devoted subject, exhibit this humble Petition to your Majesty, but also on the behalf of our Saviour jesus Christ entreat, that it may please your Highness, if not to entertain, and cherish, yet not to persecute that Religion, wherein your Ancestors have lived so honourably and piously, for that this would be to persecute them in their religion. And your Ma.tie Princely nature, I know, 
Of persecution & Persecutor.  cannot but abhor the hateful name of persecution, and violent proceeding, as well knowing out of your own great Prudence, that nothing is more durable, or more subject to hatred, and malediction in the world, especially the cause being so universal and common to so many other great Princes, and some of them the nearest of your Royal blood, as all men see it is.  
16. But the very fundamental reason indeed is, that this Catholic Religion is no novelty, or innovation, but that whereunto your majesties realms were first converted from Paganism, when they were made Christian, & whereunto they yielded their obedience, promised subjection, submitted the regiment of their souls, professed constancy therein to the worlds end. And now then in any justice can they be punished for holding that which was so solemnly sown, rooted, and so generally admitted, so long, and faithfully contived, so firmly grounded, so delivered, and so commended by our Fathers to this their posterity? If all our great Grandfathers, and ancient Predecessors were alive again, might they not as lawfully be pursued, and persecuted for their religion, as we are now for the same? If they should look upon the Churches, which themselves builded, to the honour of Christ for divine service, and especially for the use of the public Sacrifice, used throughout Christendom at that day, and should see the same not only taken away, but penal Statutes also made against the fame, by imprisonment, vexation, payments of money and other tribulations, would they not complain of great injustice done unto them: in that so sharp persecution should be laid upon their children, for keeping their depositum, or pledge received, as the Apostle saith, and for observing their fidelity both to God, and them?  
17. Wherefore most noble Prince, let this be as far from your action or permission, as it is from your Royal Inclination, and disposition to be a persecutor of those that stand only in defence of their consciences: and these not framed upon wilful fancy, as all those of Sectaries and Innovators are, but necessarily laid upon them by obligation of religion, left unto them by tradition of God's whole Church, and by the Church of England in those days., as a principal member thereof, whose Communion in religion, if these men do break, and leave now, for what cause soever, either of fear, flattery, ambition, worldy favours, and preferments, perils, or persecutions: then must they consequently break of for ever that eternal band: and link of being saved together, or ever enjoying more the one the other in the next life: for that no association can be for eternity in the life to come, but by observing one, and the self same religion in this world. Which cogitation doth strongly work with your Highness Catholic subjects: and they do heartily pray our Saviour jesus, that it may no less work with your Majesty in like manner.  
FINIS.