A retentiue, to stay good Christians, in true faith and religion, against the motiues of Richard Bristow Also a discouerie of the daungerous rocke of the popish Church, commended by Nicholas Sander D. of Diuinitie. Done by VVilliam Fulke Doctor of diuinitie, and Maister of Pembroke hall in Cambridge.
Fulke, William, 1538-1589.

The 13. motiue is the 27. demaund.

Councells. The Apostles were of our religion. Parlia∣ment religion. The councell of Trent. Councells. S. Augu∣stines * motiue.

VVhosoeuer hath bene condemned by any councell (sayth Bristow) generall or prouinciall confirmed by the sea Aposto∣like,*They were heretikes, nether can there against this be brought any exception. I will bringe such exceptions, as Bristow for both his eares dare not affirme the parties so condemned, to be heretikes. Liberius Bishop of Rome, was first a good Catholike, so farre that for re∣fusing Page  47 to satisfie the Emperour Constantius, which re∣quired him to subscribe to the vniust depriuation of A∣thanasius, he was caried into banishment, and one Fe∣lix a good Catholike also, yet by faction of the Arrians, was chosen Bishop of Rome in his place. But afterward, Liberius sollicited and perswaded by one Fortunatia∣nus as S. Hierome witnesseth in catal. and through wea∣rines of his banishment as Marianus Scotus testifieth, subscribed to the heresie of Arrius, and returned to Rome like a Conquerour. For whose returne and de∣priuation of Felix, Constantius gathered a councell, which was confirmed by Liberius, as testifieth Pope Damasus in his pontificall.

Constantius Augustus fecit concilium cum haereticis simul etiam cum Vrsacio & Valente, & eiecit Felicem de Episcopa••s qui erat Catholicus, & reuo∣cauit Liberium. Constantius the Emperour held a coun∣cell with the heretikes and also with Vrsacius and Va∣lens, and did cast out Felix which was a Catholike out of his bishoprike, and called backe Liberius. And a∣gaine: Ingressus Liberius in vrbem Romam 4. nonas Augu∣sti, cnsensit Constantio haeretico, non tamen rebaptizatus est, sed consensum praebuit. Liberius after he entred into the citie of Rome the 4. of the nones of August, he con∣sented to Constantius the heretike, but yet he was not rebaptized, but he gaue his consent. Let Bristow ad∣uise him selfe, which of the Popes he dare call here∣tike.
If he condemne Felix and iustifie Liberius, then hath he S. Hierome against him and Pope Damasus, which can not erre.
Another exception I will bringe of Pope Honorius the first, condemned and accursed for an heretike by the generall councell of Constantinople the sixt, confirmed by Pope Leo the 2. and that not generally but by speciall wordes, pariter{que} anathematiza∣mus noui erroris inuentores &c. nec non & Honorium qui hanc apostolicam Ecclesiam non aposiolicae traditionis doctri∣na lustrauit, sed profana praedicatione immaculatam fidem subuertere conatus est. And likewise we accurse the in∣uentors of the newe errour &c: and also Honorius Page  48 which did not lighten this apostolike Church, with doctrine of Apostolike tradition but by profane prea∣ching went about to ouerthrowe the vndefiled faith. The same Pope Honorius is condemned in the se∣cond councell of Nice confirmed also by the Pope A∣drian.
Notwithstanding all this, I would Bristow were so hardy on his head, to graunt that Honorius was an he∣retike. I might ioyne to these, three Popes condemned by the councell of Constance, confirmed by Pope Iohn 23. One of the three. also the condemnation of Pope Eugenius by the councell of Basil, confirmed by Pope Nicolas and Felix. But the other are sufficient excepti∣ons against Bristowes false principle. Now whatsoeuer he prateth of auctority of councelles, is to no purpose. For we acknowledge how necessary synods are for the church of Christ, with the Apostles, whom the fond mā boasteth to be of theyr religion, because they helde a councell. Not considering howe they determined the controuersie, only by auctority of the holy Scriptures, as it is manifest Act. 15. And what councell soeuer fol∣loweth that rule, we gladly embrace, and that is the cause, why the parliament ioyneth, the foure first gene∣rall councells with the Scriptures, in triall of heresie, not that those councels are of equall auctority with the worde of God, but in that they agree with the same, in condemning the heresies of Arrius, Macedonius, Ne∣storius and Eutiches. That proude scoffe of Parliament religion, bewraieth the stomake of a Vauntparler, & not the spirit of a diuine or good subiect. Popery was also confirmed by Parliament in Queene Maryes time, therefore it was Parliament Religion. But where as he would compare the laste rablement of Trent, in all pointes with those ancient holy Councels, he doth e∣uen as much as if he would goe about to proue an Ape to be a man. But I may not omit that in shewing the ne∣cessitie of the Popes confirmation of Councels, out of Annianus Marcellus, Lib. 15. Hee helpeth the matter with falsifying the writer, sor he deliuereth his wordes Page  49 thus, auctoritate qua potires aterne •••• Episcopi, with the authoritie in which the Bishops of the eternall city are better whereas the word is poiuntur, by that autho∣ritie which the Bishops of Rome haue or doe enioy. But if we shall beleue Marcellinus an heathen writer. Libe∣rius Bishop of Rome, was of the same mind in condem∣nation of Athanasius, that the rest of the Bishops were, which proceeded against him, but that he thought it not reason, to subscribe to his condemnation before he had seene and heard him. For thus Ammon writeth.
Hunc per subsriptionem abiicere sede sacerdtali, para sen∣tiens ceteris iubente principe, Liberius monitus perseucranter renitebatur, nec visum hominem nec auditum damnare nefas vltimum sepe exclamans, apertè silicet recalcitrans impera∣toris arbitrio. Id enim ille Athanasio scmper infesius, liet si∣ret impletum, tamen auctoritate q••a potiuntur aeterne vrbis Episcopi firmari dsiderio nitebatr ardente. This man (spea∣king of Athanasius condemned before by a Synode of Bishops) Liberius being of the same opinion with the rest, warned by the Princes commaundement, did stiffly refuse by subscription to cast out of his priestly seate, crying out often tymes, that it was extreme wickednes, to condemne a man being nether heard nor seene, so o∣penly kicking against the Emperours pleasure. Who al∣though he which being alwayes an enemy to Athanasi∣us, knew that it was already fulfilled, yet he labored with earnest desire, to haue it confirmed by the authoritie which the Bishops of the eternall citie haue.
There can nothing els be gathered of this, but that Constantius, knowing Athanasius to be depriued by a councell of Bi∣shops of the East, would haue Liberius Bishop of Rome, to consent to his condemnation, because Athanasius was one of the foure Patriarchs, & was not to be condē∣ned, but by the rest of the Patriarches. Not that it was then thought, that all councels were insufficient, except they had the Popes confirmation, as Bristow doth dreame.

But Bristow sayth, the Protestants regarde no coun∣cells, Page  50 because they suffer Lewys Euans in a naughtye booke to cal the councel of Chalcedon a blasphemous, proude, sacrilegious Antichristian Councell. This Lewys Euans while he was a Papist, and did write from Louayne in defence of Papistrye, was accompted of you a learned man, a sober man, a godly man, but now that God in great mercye, hath opened his eyes to see and acknowledge the light of the Gospell, you rayle on him and slaunder him at your pleasure. For if you had bene able to iustifie your reproche, you woulde haue noted in which of his bookes, seeinge he hath written many, and in what leafe and lyne he had writ∣ten so vnreuerently of that Councell. Howsoeuer it be, he is able to aunswer you him selfe: Although if he haue erred in the name or iudgement of that councell, it were small reason to charge all the Protestantes in England, with one priuate mans error.

The last is, that Councells were S. Augustines mo∣tiue, because he writeth, that euen prouinciall Coun∣cells, must giue place without all doubt to generall Councells.

De bapt. cont. Dn. lib. 2. cap. 3. but what wri∣teth Augustine immediatly after? Ipsáque plenaria saepe priora posterioribus emendari cum aliquo experimento rerum aperitur quod clasum erat, & cognoscitur quod latebat sine vllo trpo sacrilegae superbiae, sine inflata ceruice arrogan∣tiae, sne vlla contentione liutdae inuidiae, cum sancta hu∣militate, cum pace Catholica, cum charitate Christiana. Who knoweth not, sayth Augustine. That euen gene∣rall Councells are often tymes, the former corrected by the later, when by any tryall of thinges, that is ope∣ned which before was shutte, and that is knowen which before was hidde, without any swellinge of sacrilegi∣ous pride, without any swellinge stubbernes of arro∣gance, without any contention of spightfull enuye, with holye humilitie, with Catholike peace, with chri∣stian charitie.
What saye you Sainct Augustine? haue generall Councells often erred, that the former were corrected by the later? If you mayntayne this saying, Page  51 you shall be no longer of Bristowes religion.