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

Credo Ecclesiam Sanctam Catholicam. I beleeue the holy Catholike Church. (Book 2)

The second Part. (Book 2)

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

HAuing in the former part trea∣ted of that act of Faith, which is implyed and intimated in this present Article, the course and order of the wordes, leade me vnto the obiect of that act, the Church; whose definitions being many, and those not a little controuersed, I shall content my selfe with that description of it which is insinuated in the

Creed, that it is a societie of men professing the Faith, called out of the world (for so doth the word Ecclesia imply) and qualified with two attributes or proper∣ties, Holinesse and Vniuersalitie.

Concerning the first of these, which is Holinesse, I purpose not to insist long vpon it at this present; sufficient it is, that it is called Holy in three re∣spects. Viz.

• 1. First, in respect of the Righteousnesse and Holinesse of Christ imputed, which may be termed sanctitas imputata, an imputed sanctitie.
• 2. Secondly, in respect of those degrees of sanctification, wherewith it is endowed in this life, which may be termed sanctitas in∣choata, an holinesse begun here, and con∣summated in the world to come.
• 3. Thirdly, in respect of the rule and law by which it is directed to serue God with holi∣nesse and righteousnesse, all the dayes of our life, which therefore may bee termed sanctitas imperata, an holinesse commanded and inioyned.

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

Modus essendi, the manner of the Church Catho∣likes being, cannot better bee exprest then by the word Catholike it selfe. For Catholike implyes that the Christian Church is no peculiar, copt and shut

vp within the Land of Canaan, or the Territories of Iacob; no tenure intayled to the Heires of A∣braham according to the flesh; or Lease expiring with the death and funerall of our Sauiour, such as was the Church and Synagogue of the Iewes, but generall and vniuersall, and that in three respects. Viz.

• 1. First, in respect of place, because it is diffu∣sed and dispersed through all Lands and Countries, as it is written, Reuel. 5. Thou hast redeemed vs with thy bloud, out of euery kindred, and tongue, and people, and nation. Not that the Church is to be in all Prouin∣ces of the world, simul & semel, at one and the same time, but as Bellarmin in his fourth booke de Ecclesia and seuenth chapter, ga∣thers out of Driedo, it sufficeth that it haue beene or hereafter bee in all Lands and Na∣tions, at least successiuè, successiuely one af∣ter another.
• 2. Secondly, in respect of the persons, be∣cause it excludes no sort or condition of men. There is neither Iew nor Greeke, there is neither Bond nor Free, there is neither Male nor Female, for yee are all one in Christ Iesus, saith the Apostle, Gal. 3.
• 3. Thirdly, in respect of time, because it shall neuer cease nor faile, but continue in one place or other, vntill the last day, according to that promise of our Sauiour, that hee would be with vs alwayes, euen vnto the end of the world, Matth. 28.

Thus you see modum essendi, the manner of the

Church Catholikes being, but modus cognoscendi, the manner of knowing it, is more questionable; for on it depends that great question of our dayes, wherein the Iesuites so triumph, concerning the perpetuitie and visibilitie of our Church in all Ages. For our better progresse wherein, wee are to note, that a thing may bee knowne two manner of wayes. Viz.

• 1. The one a priori, that is, by arguments drawne from causes, or principles, which force an assent to a thing, though as yet one sees not the truth of the same by expe∣rience. Thus from that principle in Phi∣losophie, that heauie things tend downe∣wards to the center, I know that a plum∣met of lead, would fall to the center of the earth, if no thicke or grosse body interpo∣sed it selfe, although I neuer saw any con∣clusion or practice of the fame. Thus from that principle in Diuinitie, that there is a resurrection of the body, I beleeue that who euer lye buried in their Sepulchres, shall rise againe, although mine eyes were neuer witnesses of any such resurrection.
• 2. The other a posteriori, that is, by argu∣ments drawn from the effects to the cause, or by grounding ones knowledge and cer∣taintie vpon the sense of an experiment, as when one beleeues that the fire is hot, be∣cause hee feeles it burne, or that the Sea is salt because he tastes it brinish.

Both these haue their vses being rightly and with

due circumspection applyed, but they are not al∣wayes and in all subiects alike demonstratiue, and therefore the question will bee, which of them the Creed requires for the procuring of a firme beliefe and assent to this article of the Catholike Church.

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

our Sauiour, which see not, and yet beleeue, Ioh. 20.

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

My first reason shall be drawne from the conditi∣on of the Church Catholike as it is an article of our Creed, and as we say, I beleeue the Catholike Church. From whence I thus argue. Whatsoeuer wee are to beleeue as an article of the Creed, the same must bee endowed with these foure conditions, The first, that the proofe of it be perfect, for otherwise, if it prooue but in part, it cannot suffice for an article of faith. The second, that the ground vpon which it depends be some diuine and infallible principle, for otherwise it may create an opinion in one, but it cannot beget a faith. Thirdly, that all those who are bound to be∣leeue it be capable of the manner of prouing it, as a 1.1 Va∣lentia requires in these cases. And lastly, that it bee not the obiect of sense. For Faith (saith the Apostle to the Hebrewes, chap. 11.) is the euidence of things not seene, and Thom. Aquin. 2^•. 2^•. q. 1. saith plainly, vt fidei obiectum sit aliquod visum fieri non potest, it cannot bee that the obiect of faith should bee any thing seene. But the proofe of the vniuersalitie of the Church which is a posteriori, by the seuerall vi∣sible Professors of the same, first, is no perfect proofe, for it depends vpon the testimonie of Do∣ctors

whereof in some ages, few haue written, and those which haue written, haue not written of all points, so that their consent in diuers Articles is ra∣ther charitably presumed, than certainely knowne Secondly, it is no proofe depending vpon diuine and infallible principles, but vpon the testimonie and credit of men, who may erre and bee deceiued. Thirdly it is not a proofe, of which all men are cape∣able, for it consists partly of the voluminous wri∣tings of Historians, partly of the immense dictates of the Fathers, partly of the perplexe and inextrica∣ble subtilties of the Schoole-men, to which, few haue time and meanes, all not capacitie to attaine. Last∣ly, by demonstrating the vniuersality and perpetuitie of the Church from the visibilitie of it, it makes the Church as Catholicke to bee the obiect of the sense, and so by consequence makes it to bee no Article of Faith.

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

The Catholicke Church may bee considered either in respect of its.

• 1. Matter of which it is composed which are men.
• 2. Forme.

In respect of its Matter, so it may be taken either according to its full Latitude and extent, excluding no time, no places, nor any condition of men; or in

a limited sense in respect of its parts, and those con∣sidered not together, but seuerally, with relation to their proper times and places.

In respect of its forme, so likewise it hath sundrie considerations: for the forme of it, is Either

• 1. Internall, which is the misticall vnion, which the members thereof haue with Christ, and through Christ, one with ano∣ther; which vnion is wrought by faith.
• 2. Externall, which is the vniformity, the parts haue one to another in the profession of the truth, and the right administration of the Sacraments; which truth and right administration, wee say must be, if not in all points whatsoeuer, yet at least in all points fundamentall and necessarie to saluation.

Now to bring this home to my argument; the Church Catholick, of these foure wayes that it may be considered, is not visible at all three wayes, and the fourth, it is not alwayes so clearely visible, as that the visibilitie should serue for a note whereby to come to the knowledge of the vniuersalitie and perpetuitie of the Church. It is not visible at all. First in respect of its matter taken in the full Lati∣tude thereof, excluding no times, no places nor any condition of men. In which sense by the Tridentine catechismes owne confession it is taken in the Creed. For nothing is visible which is not present: I may remember times past, or read of men absent, or con∣iecture things to come, but I can see onely those things which are present. Secondly it is not visible at all, in respect of its inward forme, which is the mi∣sticall

vnion of the members with Christ, and one another wrought by faith, for this is rooted in the heart, and the heart of man God onely seeth. Third¦ly, not in respect of its outward forme, which (as it enters the Creed) is not onely an outward professi∣on of a Doctrine or Discipline, but a profession of the same vnder the notion of truth; and that the Church in this sense is inuisible, b 1.2 Gregorie de Valen∣tia confesseth in his 3. Tom. vpon Thomas, and 1. dis∣put. and Bellarmine in his 3. booke de Eccles. and 15. chap. where he saith, In Ecclesia aliquid videri & ali∣quid credi; videmus eum caelum hominum, qui est Ec∣clesia, sed quod isle caetus sit ipsa vera Christi Ecclesia non videmus sed credimus, That is, in the Church something is beleeued, and something seene; wee see that companie of men which is the Church; but that this company is the true Church, wee doe not see it, but beleeue it.

Againe, the Church considered in her most fa∣uourable sense for the Papists, that is, according to her matter, which are men, and that againe, in a li∣mitted acception, not as shee is taken in her Latitude and extent, for the whole, but in respect of her parts onely, with reference to their proper times and places, yet in this sense, I say, is not so cleerely visible at all times, as to haue her visibilitie to serue for a note whereby to know it to be Catholicke and vniuersal. For, Not a sufficiens ac propria ad dignoscen∣dum Ecclesiam, omnino necesse est, vt sit omni homi∣num generi at{que} conditioni accommodatum, it is Gre∣gorie de Valentia's own rule in the place aboue cited, q. 1. punct. 7. §. 15. that is, that for a sufficient and pro∣per

note to know the Church, it is necessarie, that the note bee fit for all sorts and conditions of men, and that all men bee qualified and capable to discerne the Church by it; But the Church euen in this sense, by his owne confession in the 16. §. is sometimes so tost with the flouds of error, schismes and persecutions, that to the vnskilfull, and such as cannot prudently weigh the reasons of times and circumstances, it is hard to bee knowne; so that by consequence the Visibilitie of it is not alwaies so ap∣parant vnto all sorts of men, as to serue for a note or proofe of the Church as Catholicke. To make our argument yet more pregnant, let vs but aske where the Church was in the time that the Arrian heresie ouerspread, and hee will tell you out of c 1.3 Hierom, that the ship of it was almost sunke, and out of d 1.4 Hi∣larie, that it was then non in tectis, exteriori pompa querenda; sed potius in carceribus & speluncis, not to be sought for in buildings or outward pompe, but in Prisons and Caues. Aske Turrecremata and o∣thers, where the Church was in the passion of our Sauiour, and they will tell you, that it remayned on∣ly in the Virgin Marie, which they say, is signified in the Church of Rome by the putting out of all the Tapers saue one onely in the celebration of the pas∣sion. Nay e 1.5 Bellarmine though hee oppugnes this opinion of Turrecremata's the most hee can, yet he is contented to concurre with f 1.6 Abulensis in this, that howsoeuer the Apostles might beleeue, yet he thinkes that the Virgin Mary onely had fidem expli∣citam, an explicite beliefe of Christs resurrection, without which the Apostle saith, that our faith is

vaine, we are yet in our sinnes, 1. Cor. 15. Now, grant that the Apostles beleeued as well as Marie, yet if their beliefe was but implicit, their profession could not be visible, idem est non esse & non apparere, it is all one not to bee and not to appeare in this case. Nay, aske Bellarmine, but how the Church shall be in the dayes of Antichrist, and he will answer in his third booke de Rom. Pont. and seuenth chap. g 1.7 that it is certaine the persecution then shall bee so great, that all publike ceremonies of Religion and Sacri∣fices shall cease.

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

If therefore a Papist should in this manner que∣stion me, Where was your Church before Luther,

or what Professors of your doctrine were there, or what assemblies of men professing the same faith that you doe, euer since the time of our Sauiour vn∣till this present? I would thus answere him out of the Creed. That the Church of which I am a mem∣ber was before Luther, that there were assemblies of men professing the same faith that I doe, and that e∣uer since the time of our Sauiour vnto this present, I doe beleeue with the same faith, and vpon the same grounds that I beleeue the Catholike Church (be∣cause I beleeue our Church of England to be a mem∣ber of the Catholike) and this, I beleeue a priori, that is, for the promise sake made in the Scriptures that it shall bee so. But where our Church was be∣fore Luther, or who were the Professors of it euer since the time of our blessed Sauiour vntill this pre∣sent, is no part of my Creed. There is not a syllable in it which inuites me to proceed that way. Doe, I say, I beleeue the vniuersalitie of Christs Church, and must my foundation be such onely as can breed in me but an opinion, or naked hope? doe I begin in Faith, and with the Galathians must I end in the flesh, that is, with sense? Doe I build with one hand a Church Catholike, which cannot bee seene, and with the other must I draw it in a Map, or point it out to the eye? Nay, set the Church as Catholike aside, and consider it but in her parts (which consi∣deration of it belongs not to the Creed) yet in this sense also is the Church at sometimes so obscured, that by our Aduersaries owne confession, none but the prudent and wise are able to discerne it. The Church, is (I confesse) compared in the Reuelation* 1.8

to a woman clothed with the Sunne, in Isaiah to a* 1.9 Citie built vpon an Hill; and by the Fathers to the Moone; the Sunne, the Moone, and a Hill, are things most easie to be discerned; yet we know, this Sunne may be obscured with a Clowd, an Hill may be hid with a mist, and the Moone (as Saint Austen in his 119. Epist. alluding to the Church, obserueth) hath her wanes and eclipses in the time of her peregri∣nation.

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

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

For not to tyre you with large discourses, which were to exceed my limits (onely for satisfaction herein to the reasonable and impartiall Hearer) let

vs take along with vs these few considerations.

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

2. The second, that such affirmatiues of ours as are established by our Church of England, at least such as concerne the foundation of faith, haue beene in all ages professed by the Church of Rome it selfe; For ex∣plication whereof, we are to obserue, that the Popes Arithmetick which he vseth in calculating the arti∣cles of faith, is not substraction but addition: what wee purely affirme, the Popish writers for the most part doe affirme the same; the difference is, that they affirme somewhat more then wee doe. They denie not so much that our affirmations are truth, as that they say we affirme not all the truth, where∣vpon they vsually stile vs in their writings Negati∣uists. For example sake: Wee agree on both sides, the Scriptures to be the Rule of Faith, the Bookes of the old Testament written in Hebrew to bee Cano∣nicall, that we are iustified by Faith, that God hath made two receptacles for mens soules after death, Heauen and Hell, that God may bee worshipped in spirit without an Image, that wee are to pray vnto God by Christ, that there be two Sacraments, that

Christ is really receaued in the Lords Supper, that Christ made one oblation of himselfe vpon the Crosse for the redemption, propitiation, and satisfa∣ction for the sinnes of the whole world. In a word, where they take the Negatiue part, as in with-hol∣ding the Cup from the Laytie, forbidding the ad∣ministration of the Sacraments in the vulgar tongue and restrayning the marriage of Priests, yet euen in these they condescend vnto vs for the lawfulnesse of the things in themselues, and in respect of the Law of God, and oppose them onely in regard of their necessitie and conueniencie, and for that the Church of Rome hath otherwise ordayned.

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

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

For first, in regard of knowledge, the Schoolemen

hold that much lesse is needfull to bee explicitly be∣leeued then what is contayned in our affirmations. For whereas wee entertayne and embrace amongst our affirmatiue articles, not onely the doctrine of the three Creedes, but also sundrie other assertions as may appeare by the booke of Articles and Ho∣milies established in our Church. h 1.10 Albertus Mag∣nus on the contrarie with Bonauenture, Richardus and Durandus, thinke that so much onely of the Creed is necessarie as the Church solemnizeth in her holidayes; i 1.11 Thomas Aquinas, Scotus, Gabriel Biel, and Pope Adrian the sixth, which goe far∣ther, thinke it needfull to beleeue but the whole Creed, and k 1.12 Alexander ab Hales which goes far∣thest, thinkes that one need but adde to the Apo∣stolicall Creed the Nicen and Athanasian, to make a compleat beleeuer, quanquam hoc nimis durum vide∣tur, though this seemes too hard an imposition, saith Gregorie de Valentia in his third Tom. vpon* 1.13 Thom. 1. disp. although one wade no farther there∣in then the proper sense, and haue no great distinct knowledge of the matters. Nay, m 1.14 Bellarmine is so confident in this point, that he sticks not to say, that the Apostles themselues neuer vsed to preach openly to the people (much lesse propounded as common articles

of faith) other things then the articles of the Apostles Creed, the ten Commandements, and some few of the Sacraments, because (saith he) these are simply necessa∣rie and profitable for all men, the rest besides, such as that a man may be saued without them.

Secondly, for practice, they grant, that one may attayne saluation without the performance of such duties as wee refuse to vnder-goe; For if one be∣leeues no more then what is written in the Scrip∣tures, hee beleeues (as n 1.15 Bellarmine confesseth) as much as is necessarie and profitable vnto all men. If one worships God without an Image, they denie not, but that this worship is acceptable; If one pray immediatly vnto Christ & repeates the Lords prayer, they will not say that his deuotion is fruit∣lesse; If one performe the best works he can (which wee also require) and stand not vpon the point of merit, but onely vpon the mercy of God, as we doe, o 1.16 they iudge it to bee not onely profitable, but also commend it as most secure. Now, what would a man require more of a Christian, then to beleeue well, pray well, liue well and die well?

The fourth consideration is, that those points of theirs whereof we hold the Negatiue, were not recea∣ued as articles of faith, nor the contrarie iudged here∣ticall by the Church of Rome for many hundred yeeres after Christ. For that Church could not iudge vs to be enemies of her faith, or oppugners of that foun∣dation whereon shee was built: which first, by our Aduersaries owne confessions, held p 1.17 all those things which the Apostles vsed to preach openly, and which were necessarie and profitable for all men, to be contay∣ned

in the Scriptures. 2. Which vntill the time of q 1.18 Saint Hierome and Austen, had not receaued the Apocrypha bookes to be Canonicall, nor in many Ages as well after as before, wanted learned writers to op∣pose their authoritie. 3. Which r 1.19 sawe not that la∣tine vulgar edition of the Bible, which shee now equa∣lizeth with the originalls, before the time of Saint Hierome, nor s 1.20 established it in such manner, that men might not call the wordes of it into question and doubt, vntill the Councel of Trent. 4. Which t 1.21 made not those Heretikes which denie the Pope to haue infal∣lible iudgement, u 1.22 or to bee aboue a Generall Councell. 5. Wherein x 1.23 Purgatorie for a time was not knowne, and not for a long time after resolued which way it concerned saluation, y 1.24 either in regard of the persons thereby to be purged, to wit, the damned, iustest, or onely the middle sort, z 1.25 or in regard of the ends and effects which it hath, whether to satisfie Gods iustice, and to punish sinne past, or by correcting the soules of the dead in such wise as temporall paines are wont to doe, to diminish and take away the affections of sinne yet remayning. 6. Wherein a 1.26 Popish Indulgences for many ages were not knowne, nor b 1.27 any one instance giuen of the Popes dispencing them for a thousand yeeres after Christ. 7. Which c 1.28 worshipped not I∣mages, nor euer approued the Image of God to be law∣fully made. 8. Wherein d 1.29 there was no Law which inioyned the worshipping of Saints, and e 1.30 whereas it is

forbidden in the Church of Rome publickely to worship an vncanonized Saint, f 1.31 the first Pope which they euer read to haue canonized a Saint was Leo. the third who liued eight hundred yeres after our Sauiour. 9. Wherin the g 1.32 Church admmitted no prayer into her publicke Liturgie for the release of soules from the paines of pur∣gatorie, but only for their acquital & absolution at Gods tribunal, as the formes of praier for the dead exprest in the Popish Lyturgie vnto this day do sufficiently testify. 10. Wherein h 1.33 the marriage of Priests was held not to be forbidden, iure diuino, by the Law of God, but was allowed and permitted to bee practised. 11. i 1.34 Wherein, the number of seuen Sacraments was not by any writer once mentioned, but where they are pur∣posely handled by the Fathers, there are mentioned but two, Baptisme, and the Lords Supper. 12. k 1.35 Wherein Transubstantiation was neither named, nor made an ar∣ticle of Faith, vntill the Councell of Laterane. 13. l 1.36 Which a thousand yeares after Christ and more de∣fined the sacrifice in the Eucharist, to bee onely a memo∣riall and representation of our Sauiours sacrifice vpon the Crosse. 14. Which administred the Cup to the Lai∣tie. 15. Which n 1.37 celebrated diuine seruice in the vul∣gar tongue which the people vnderstood. 16. And last∣ly, Wherein o 1.38 the Priests receaued not the Eucharist alone, but together with the people.

The fift consideration is, that if wee were for the first ages after our Sauiour in possession as well of our* 1.39

Negatiues as of our Affirmatiues, it concernes our ad∣uersaries to shew when they dispossessed vs, and what prescription they haue against vs, for by their owne law, p 1.40 they which at the first are no heretickes in their beliefe, are presumed to be none, vntill they can bee conuinced to bee such, semel bonus semper praesumitur esse bonus. Now because it is a necessarie condition required by the Iesuites to an Article of faith, that it be lawfully propounded by the Church and it is not fully resolued amongst our Aduersaries themselues, when the Church openeth her mouth to define and propound but in a generall Councell, we require of them q 1.41 in answer to Greg. de Valentia's own challenge, to shew when those doctrines of theirs which wee denie, were in such manner ratified and confirmed, and when to hold the contrarie, became damnable and hereticall? And this wee challenge them that they doe according to the lawes prescri∣bed by themselues, whereof the first is, that the Councells alleadged by them be generall; for parti∣cular (by their owne consents) may erre; the second that those generall bee receaued for lawfull, and not either reiected as was the Constantinopolitan against Photius, and the second Nicen which established Images, (this by that of Franckford; the other by the Lateran vnder Pope Iohn. Anno Dom. 879.) or be doubtfull, for as r 1.42 Bellarmine saith of the Pope that dubius Papa habetur pro non Papa, a doubtfull Pope is held for no Pope, so wee may by the same reason say of Councells, that doubtfull ones are

held for none; The third (which is s 1.43 Bellarmines own rule) that neither such disputations as are premitted, nor such reasons as are added, nor such things as are brought for explication and illustra∣tion sake, but onely the naked decrees themselues bee counted de fide, of faith, and not all those neither, but such onely as are propounded tanquam de fide, as it were of faith, as when they say that they explaine the Catholicke faith, or that they are to be counted for He∣retickes which thinke the contrarie, or that they pro∣nounce an anathema, and exclude such from the Church as thinke the contrarie. For when they vse none of these phrases, it is not certaine (saith hee) that it is a matter of faith which they propound. This if they do it will soone appeare that the Church of Rome for a 1000 yeres after our Sauior, professed no other Faith nor published any other beliefe in points fundamen∣tall, either Negatiue or Affirmatiue then wee doe.

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

Separate, so it was in the * 1.44 Albigences and Walden∣ses, a people, who so soone as the Church of Rome had interpreted her selfe touching sundrie of those

maine points of difference betweene vs, and that a man could no longer communicate with her in the publicke worship of God, by reason of some Idola∣trous rites and customes which she had established, arose in France, Sauoy, and the places neere adioy∣ning, and professed the same substantiall Negatiues and Affirmatiues which wee doe, in a state separate from the Church of Rome, hauing Pastors and Con¦gregations apart to themselues, euen vnto this day. From these descended the Wicklefists in England, and the Hussites in Germanie, and others in other Countries, who mauger the furie of fire and sword maintayned the same doctrine that they did. And if any be desirous to be more particularly informed touching what they held and taught, because they are out of malice (as i 1.45 some Popish writers more in∣genious do testifie) branded with new and vnheard of opinions, (which their confessions, Catechismes and other writings to be seen at this present, do dis∣clayme) as were also the Christians in the Primitiue Church by the Pagans, and wee in like manner by the Romanists, let the testimonies of their Aduersa∣ries themselues which are strong (k 1.46 as one spake once of Porphyryes) and admit no contradiction, cleare them. For points of doctrine therefore l 1.47 Rey∣nerius an inquisitor against them, and one that liued three hundred yeeres agone, will tell you, that they beleeued all things well of God, and all the articles of which are contained in the Creed, onely the Church of Rome, they hated and blasphemed. m 1.48 Claudius Seysellus Arch-bishop of Turin in Piedmont, who died more then an hundred yeres since, and (being their neigh∣bour

laboured most carefully both to informe him∣selfe concerning their positions, and also to confute them) layes no more to their charge then what Al∣phonsus a Castro, Prateolus, Cardinall Bellarmine, Gre∣gorie de Valentia, Gaulterus, and other of the Roman Pale doe in their writings acknowledge, viz. that they denied.

• 1. The inuocation of Saints. Bell. de cultu. sanct. lib. 3. cap. 7.
• 2. The placing of Images in Churches or wor∣shipping of them. Bell. de reliq. sanct. lib. 2. cap. 6.
• 3. Confirmation to bee a Sacrament. Castro. v. confirmatio.
• 4. Auricular confession. Castro. v. confessio.
• 5. Popish Indulgences. Valent. in Thom. tom. 3. disp. 7. q. 20. p. 2.
• 6. Purgatorie. Valent. in Thom. tom. 4. disp. 11. q. 1. §. 6. Bell. lib. 1. de purg. cap. 2.
• 7. Masses for the dead. Prat. v. Waldenses.
• 8. Merits. Castro. v. ieiunium. Gaulterus in Crono∣log. ad an. 1200.
• 9. Orders of begging Friers. Castro. v. Monacha∣tus.
• 10. Extreame vnction to bee a Sacrament. Castro. v. extrema vnctio.
• 11. Exorcismes in Baptisme. Castro. v. exorcismus Gault. cron. loc. citat.
• 12. The consecrating of Oyle, Salt, Franckin∣cence, Boughes, &c. Castro. v. benedictio.
• 13. Transubstantiation. Bellarm. lib. 1. de Eucha∣rist. cap. 2. Valent. tom. 4. in Thom. disp. 6. quaest. 3. punct. 1. 6.
• ...

• 14. The Popes supremacie, Bellar. in Praefat. ad lib. de Rom. Pont.
• 15. Vnwritten Traditions to be the rule of faith. Seissel. p. 4. with many others of like nature.

For Discipline I cannot tell what the necessitie of the times might force them to practise, this wee are taught by Sanders, haeres. 150. and by Gaulterius in his Chronologie, ad an. 1200. (both Romanists) that they held three Orders to bee in the Church, viz. of Deacons, Priests, and Bishops, nay, the Hussites which descended from them, did so highly esteeme of these Orders, that as n 1.49 Bellarmine and Gregorie de Valentia doe acknowledge, they receiued none into the Office of Pastors, but such as were orday∣ned by Bishops.

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

For there may bee a Church, which in respect of her chiefe Prelates, and a predominant faction therein, may bee false and Antichristian, yet may contayne some members of the true Church within her Pale, who though they refuse not to communi∣cate with her; nay more, are infected with some smaller errors of the time, yet swallow not downe all vntruths without difference, but keepe still the foundation of faith intire and vnshaken. Thus it was with the Church of the Iewes at the comming

of our Sauiour. They which fate in Moses chaire, were the Scribes and the Pharisies, who peruerted the doctrine of the Law, and were the profest ene∣mies of our Sauiour, yet many there were, who though they communicated with them in the out∣ward Sacraments and discipline of the Church, yet were the flock of another fold, and like a few Oliues at the end of a twig, after the shaking of the tree, claue to the right stocke, and wayted for the re∣demption of Israel by Christ. And thus doubt∣lesse it was with some, which being outwardly of the Church of Rome, wee may iustly notwithstan∣ding challenge to our selues.

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

Secondly, o 1.50 There was true & lawfull ordination, wherein their Pastors receiued commission, and did promise to teach the people, not the Popes legends, but out of the holy Scriptures, and to intend wholly to the sense thereof. So that both Pastor and flock, were ours by admission, promise and ingagement, theirs by abuse and practise; for howsoeuer the Priest at the baptising, or the Bishop at the ordina∣tion, had another meaning, yet the wordes where∣with they baptised and ordayned being the wordes of Christ, are to be taken in Christs meaning, inas∣much as hee which receiueth a thing from another, is to receiue it according to the intention of the principall Giuer, and not the instrumentall giuer. Hee which conferres Baptisme and Orders as the

principall Donor is Christ, the Bishop or Pastor con∣ferres them onely as his instruments.

Thirdly, There were sufficient meanes of Calling besides, to supply the Pastors negligence and de∣fault, as first, profitable parcells of Gods Word read in the Church, and the whole bodie of the Scriptures at hand, which though it were in Latine, yet many might vnderstand it, and this our Saui∣our pointed at, when hee brings in Abraham in the Parable, thus speaking to the rich man touching his brethren, habent Mosen & Prophetas, they haue Moses and the Prophets. Secondly, The Writings and Commentaries of the Fathers, to whose inter∣pretations their p 1.51 Councells binde them to adhere, and out of whom diuers of the Papists both ancient and moderne, doe confesse (as you haue heard) that many of the chiefe articles of Poperie were not for a long time brought into the Church, nor beleeued. Thirdly, Schoolemen and others of their owne side, which taught publikely in their Vniuersities, our very doctrine (not, I confesse so entirely as they should) but some in one point, others in another, whereby there was both pregnant meanes to know the truth, and strong reasons to thinke at least the doctrines so controuerted, and diuersly resolued, to be in the Popish sense at most no article of faith.

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

So then who can denie, that they were ours by Calling, ours by Ordination, by institution and

admission ours, and why should any doubt, but that some were by practice and obedience ours; surely, God which called Iob amongst the Heathen, and the Queene of the South by the bare report of Solo∣mon, would not suffer this Calling to be stil in vaine; the Ordination to be wholly vnprofitable; or that Admission in baptisme to be alwayes frustrate; that is, to be the sauour of death vnto death, and in none the sauour of life vnto life. For if sheepe in a pa∣sture, where venemous herbes are mixt with whol∣some, can by the instinct of nature make choise of that which is proper for them, and abstaine from the contrarie; what maruaile is it, if the flocke of Christ, who know the voyce of the true Shepheard from the voyce of strangers, should by the guidance of Gods assisting Spirit doe the same. Who can de∣nie that God hath his Temple where Antichrist hath his Throne, seeing, * 1.52 Antichrist (as the A∣postle tells vs) is to sit in it? or that some of Gods people may bee in Babylon, seeing such are warned by the Spirit to come out of her: and it were in vaine to command a man to depart a place if he were not there.

Now, if any shall thinke these motiues and con∣siderations of ours, especially touching the last sixe hundred yeeres, not to be altogether so exact as the Papists require, who challenge vs to produce the names of such visible Protestants in all ages, as pro∣fessed the same entire doctrine in all respects, that we doe; I answere, first, that it is not our hold that the Church neuer erreth or discordeth from it selfe in minoribus, in matters of lesse moment, and there∣fore

it is sufficient for vs to shew who professed our faith entirely, in majoribus, that is, such points as of themselues are fundamentall. Secondly, we say, that whereas wee finde a twofold state of the Church in the r 1.53 Apocalypse: the one before the loosing of Satan, whilest the old Dragon was shut vp in the bottom∣lesse pit for a thousand yeeres: the other after his loosing, when the Deuill was to be let free to goe and deceiue the Nations, not in one pettie Hamlet, but in the foure quarters of the earth, that is, (as Saint s 1.54 Austen expounds it) vnder the reigne and tyrannie of Antichrist; We are not bound to giue so strict a reckoning and account of our Professors, vnder the second state of the Church, as vnder the first. The reason is, because the Church in her first estate was glorious to behold, appearing like a t 1.55 Woman clo∣thed with the Sunne. But in the latter shee was to be vnder the thraldome of Antichrist, and our Ad∣uersaries themselues tell vs, that then wee are not to enquire for visible Professors of the true faith, or for the publike exercise of Religion, so u 1.56 Suarez, Bel∣larmine, and others. In a word, then was the time that the Church was to flee into the wildernesse, as was foretold, Reuel. 12. Now, to expect multitudes* 1.57 of people, frequent cities, pompous splendor, afflu∣ence of foode and prouision in a wildernesse, were extreame madnesse; this were to suppose a wilder∣nesse to be no wildernesse. In Deserts there may be assemblies of men, but they are rare; there may be foode, but we know it is but little, and such happi∣ly as is but absolutely necessarie for the life of man; and there may be buildings & edifices, but through

the thickets of trees, and shades of leaues hardly to bee discerned. And so did it fare with the Church vnder the tyrannie of Antichrist. There were some alwayes of it, but few; there were assemblies, but not so euident to the eye of the world; and there was the foode of the Word and Sacraments, but not so plentifull, nor euery where so pure as before times.

But who would thinke that the Iesuites were all this while but in iest, and that they are conscious to themselues, that the taske which they require to bee performed on our part, is not fesable on their owne. For let mee but question them from their owne grounds; whether the entire articles of faith, which the Church of Rome now holds, are found mentio∣ned by Writers in all ages? The Cardinall and o∣thers of the Iesuites ingeniously confesse they were not, and namely Indulgences, the Churches treasu∣rie, the Popes canonizing of Saints, &c. onely they answer, that it followes not, that they were not be∣leeued because they are not mentioned: Bee it so; but if their articles of faith be not mentioned, how will they make it appeare by the testimonies of wri∣ters in all ages (as they vndertake to doe) that such Tenets were from the time of the blessed Apostles held without interruption. z 1.58 Bellarmine therefore answeres, that the concurrent testimonies of some Writers of greatest note, affirming such a Doctrine to haue beene professed & beleeued by the Church in all ages, none gaine-saying it, will serue the turne. But here, besides that they stand not to their first bargaine, which was to produce the testimonies of Writers in all ages; I demand of what ages they

meane that their writers shall bee, to whose concur∣rent iudgement they will adhere; if of the prima∣tiue Church, we accept the offer, but this will little aduantage them: for neither are many points of dif∣ference betweene vs and them mentioned by those writers, as aboue was specified, much lesse affirmed to bee Apostolicall Traditions: neither are those which are mentioned, allowed of in that sense which they deliuer. If the writers of the after Church, and namely the Schoolemen, let them heare a 1.59 Gregorie de Valentia's owne censure concerning them. What∣soeuer all the Fathers (saith hee) doe vniformely deli∣uer, that is to bee held for the opinion of the Doctors of all times, because the Schoolemen doe follow the holy Fathers as their guides; But not on the contrarie, what∣soeuer the Schoolemen doe deliuer vniformely, is to bee thought to haue beene beleeued by the Doctors in all a∣ges; because the Schoolemen haue added many things more explicatly to the doctrine of the Fathers. Seeing therefore, neither ancient writers will serue their turne, no latter may be admitted, I demand by what other authoritie they hope now to make good their bragge? By what (doe the b 1.60 Iesuites answere) but by the testimonie of the Church, and chiefly the present, affirming such a doctrine to haue beene vniuersally beleeued in all ages. And this indeed is their last refuge, whereby it may plainely appeare, that after they haue so lowdly dared vs to shew the perpetuitie of our Church in all ages, a posteriori, by producing the names of our seuerall Professors,

they can bee contented quietly to relinquish that title themselues, and to flie to the testimonie of the Church, which being with them the foundation and principle of their faith, is not properly to argue a posteriori, but a priori, the difference betweene our arguing in that kinde and theirs, being but this, that we proceed descending downwards from the Scri∣ptures, they ascending vpwards from the present Church. But I aske now, will the Churches testi∣monie in this case serue their turnes, to proue, that whatsoeuer is held at this present as an article of faith in the Roman Consistorie, was alwayes so be∣leeued in the Church. No, doe c 1.61 Bellarmine, Valen∣tia, and other Iesuites informe vs: for some points (say they) were not heretofore defined by the Church (in which to erre was then no heresie) which now are; and Thomas tells vs that the Pope may make a new Creed: But wee aske then, how their articles of faith were held in all ages? They re∣ply, that these new additions of theirs, though they were not as then made articles of faith, nor belee∣ued by the Fathers explicitly, yet were they impli∣citly beleeued. But this plungeth them then into another gulfe, for if implicitly onely, then the pro∣fession thereof was not visible; for an implicit beliefe is like seed buried in the ground, and cannot serue for any of those proofes, whereby the visibilitie of the Church which is in question, may be tried. But haply (will some say) those points which in former times were not mentioned or not expresly beleeued, or not defined, are but matters of lesse moment, and such as the present Church of Rome makes not to

be fundamentall. No, doe the Iesuites answer; for they are euen such as are by the Tridentine and o∣ther Generall Councells, commanded vnder paine of an A••athema to bee beleeued, and to denie the which is by their Constitutions made damnable he∣resie.

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

Credo Ecclesiam Catholicam.

I beleeue the Catholike Church.

Notes

• a 1.1

  Gregor. de Valent. in Tho. tom. 3. disp. 1. q. 1. punct. 7. §. 18.
• b 1.2

  Valent. in Thom. disp. ••. q. 1. p. 7. §. 16.
• c 1.3

  Hieron▪ cont Luciferian.
• d 1.4

  Hilar. cont. Auxent. sub. finem.
• e 1.5

  Bell. lib. 3. de Ecclesia. c. 17.
• f 1.6

  Abulens. q. 24. prolog. in Math.
• g 1.7

  Bellar. lib. 3. de Rom. Pont. cap. 7. certum est Antichristi persecutionem fore grauissi∣mam, ita vt cessent omnes publicae reli∣gionis caere∣moniae & sa∣crificia.
• * 1.8

  Reuel. 12.
• * 1.9

  Isay 2. 2.
• h 1.10

  Albert. Mag. In 3. dist. 25. art. 6. Bona∣uent. ead. dist. art. 1. q. 3. Ri∣chard. ib. art. 4. q. 1. Durand. ead. dist. q. 1. num. 6.
• i 1.11

  Aquin. sum. 2. 2. q. 2. art. 7. Scotus in 3. sent. dist. 25. q. 2. Gabriel. ib. q. vnica. art. 2. Adrian. quod∣libet. 3.
• k 1.12

  Alex. ab Hal. part. 3. q. 82. memb. 3. art. 1.
• * 1.13

  l Valent. in Thom. tom. 3. disp. 2. q. 2. punct 4. Quan∣quam hoc ni∣mis durum vi∣detur—& po∣stea. Satis fue∣rit illorum sub∣stantiam sim∣pliciter credere, sicut continetur in symbolo Apostolorum: ita videlicet vt sensus ver∣borum proprius vtcun{que} intelligatur, etiam non admodum propria notitia.
• m 1.14

  Bell. lib. 4. de verbo Dei, cap. 11. Quaedam in doctrina Christiana tam fidei quam morum, esse simpliciter omnibus necessaria ad salutem, qualis est notitia articulorum symboli Apostolici, item cognitio decem praeceptorum & nonnullorum Sacramentorum; cae∣tera non ita necessaria sunt vt sine eorum explicita notitia & fide & professione, homo saluari non possit. Et postea. Ea quae sunt simpliciter necessaria Apostolos consueuisle omnibus praedicare, aliorum autem non omnia omnibus, sed quaedam omnibus, quae nimirum omnibus vtilia erant; quaedam solis praelatis, &c.
• n 1.15

  Bellarm. ib.
• o 1.16

  Bellar. lib. 5. de Iustif. c. 7. Propter incer∣titudinem pro∣priae iustitiae & periculum inanis gloriae, tutissimum est, fiduciam to∣tam in sola Dei misericordia & benignitate reponere.
• p 1.17

  Bellar. lib. 4. de verbo Dei, cap. 11. §. No∣ta secundo.
• q 1.18

  Bellar. lib. 1. de verbo Dei, cap. 10. §. Re∣spondeo B. Au∣gustinum. & §. vlt. Sixtus Se∣nens. biblioth. l. 8. c. 9. Dowists in their Preface to the old Testament.
• r 1.19

  Bellar. lib. 2. de verb. Dei, cap. 19.
• s 1.20

  Valent. in Thom. tom. 3. disp. 1. q. 1. ••unct. 7. §. 43.
• t 1.21

  Bellar. lib. 4. de Rom. Pont. c. 2. §. vlt.
• u 1.22

  Bellar. lib. 2. de Concil. c. 13 §. deinde. & cap. 17. §. Ad hunc locum.
• x 1.23

  Roffensis cont. assert. Luth. art. 18.
• y 1.24

  Bellar. lib. 2. de Purg. cap. 1. Valent. tom. 4. disp. 1. q. 1. p. 2. §. 8.
• z 1.25

  Harding a∣gainst Iewels A∣pologie, 2. part. cap. 16 diuis. 2.
• a 1.26

  Durand. Antonius, Roffensis, apud Bellar. lib. 2. de Indulg. c. 17. §. Sed vt a primo.
• b 1.27

  Bellar. ibid.
• c 1.28

  Suarez ex Alano. disp. 54. sect. 1. Fauentinus in 3. sent. disp. 22. c. 6. Bellar. lib. 2. de Imagin. cap. 9. §. Nicholaus lib. 2. de cultu imaginum, cap. 4. & Bellar. cap. 8. §. Ego dico tria.
• d 1.29

  Bellar. lib. 1. de Sanct. beat. cap. 8. § vlt.
• e 1.30

  Bel∣larm. ibid. cap. 10.
• f 1.31

  Bell. ibid. c. 9 §. dices pluri∣mi Sancti sunt.
• g 1.32

  Vide Missam pro defunctis. vbi haec legun∣tur. Libera ani∣mas omnium fi∣delium de poenis inferni, & de profundo lacu: libera eas de ore Leonis, ne ab∣sorbeat eas tar∣tarus, ne cadant in obscurum. it is not said, ne maneant in obscuro, as if they were there alreadie, but ne cadant in obscurum, whereas to those which are in purgatorie there is no feare or dan∣ger of falling into hell, they being accor∣ding to the Papists, sure of their saluation. Bell. lib. 2. de purg. cap. 4.
• h 1.33

  Bell. lib. 1. de cleric. cap. 18. §. At Beatus Thomas. & §. Non esse autem iure, &c.
• i 1.34

  Bell. lib. 2. de sacrament. cap. 24 & Valent. in Thom. tom. 3. q. 6. p. 2.
• k 1.35

  Scotus. Vid. Bell. lib. 3. de Eucharist. c. 23.
• l 1.36

  P. Lomb. sent. lib. 4. c. 12. & Aquin. 3. part. q. 83. art. 1.
• n 1.37

  The Latine tongue was then vulgar. See also Hardings answer to Iewels articles. art. 3. diuis. 28.
• o 1.38

  Valent. sup.
• * 1.39

  m Valent. in Thom. tom. 3. disp. 1. q. 1. p. 7. §. 44. Albasp. obseruat. lib. 1. cap. 14.
• p 1.40

  Vid. Gloss. in 8. reg. iuris in fine 6.
• q 1.41

  Valent in Thom. tom. 3. disp. 1. q. 1. p. 7. §. 24. Quaeri∣mus enim quan∣do Apostolica doctrina adul∣terari caeperit non per eos errores, quos fine controuer∣sia sub initium Ecclesiae ser∣pere caepisse, sed per eam doctrinam quam hodie Romana Eccle∣sia profitetur; ne{que} id qui∣dem tantum priuata vnius aut paucorum opinione, sed authoritate & decretosummo¦rum Pontificum, & communi eius caetus consensu, qui vera ante Christi Ecclesia fuis∣set, qui{que} proinde, deficiens communiter a vera fidei doctrina, vera etiam esse Christi Ecclesia desierit.
• r 1.42

  Bell. lib. 2. de Concil. auctorit. c. vlt. §. respondeo. 2.
• s 1.43

  Bell. lib. 2. de Concil. cap. 12. Atin Concilijs maxima pars actorum ad fi∣dem non per∣tinet. Non e∣nim sunt de fide disputati∣ones quae prae∣mittuntur, ne∣que rationes quae adduntur, neque ea quae ad explican∣dum & illu∣strandum adfe∣runtur, sed tantum ipsa nuda decreta, & ea non om∣nia, sed tantum quae proponun¦tur tanquam de fide—quando autem decretum pro∣ponatur tan∣quam de fide, facile cognos∣citur ex verbis Concilij, sem∣per enim dice∣re solent, se explicare fi∣dem Catholi∣cam, vel haere∣ticos haben∣dos qui contra∣rium sentiunt—quando autem nihil horum dicunt, non est certum rem esse de fide
• * 1.44

  About the yeare 1160.
• i 1.45

  Haillan. Hist. Gallican. l. 10. Thuan. hist. sui temp. lib. 6.
• k 1.46

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• l 1.47

  Reiner. cont. Waldenses. cap. 3.
• m 1.48

  Seysellus aduersus er∣rores & San∣ctan Waidensiū
• n 1.49

  Bellar. lib. 1. de Sacram. ca. 26. Valent. in Thom. tom. 4. disp. 6. q. 11. p. 1.
• o 1.50

  In the ordi∣nation of Popish Bishops, it is said. Interroga∣mus te, sl omnē prudentiam tuam quantum tua capax est natura diuinae Scripturae sen∣sibus accōmo∣dare volueris? Vis ea quae ex diuinis Scrip∣turis intelligis, plebem cui ordinandus es, & verbis doce∣re & exemplis? Accipe Euan∣gelia, vade & praedica po∣pulo tibi com∣misso.
• p 1.51

  Concil. Tri∣dent. Sess. 2.
• * 1.52

  2. Thess. 2. Reuel. 18. 4.
• r 1.53

  Reuel. 20. 2.
• s 1.54

  Aug. de Ci∣uit. Dei, lib. 20. cap. 8. & 9. Vid. Bellar. lib. 3. de Rom. Pont. c. 7.
• t 1.55

  Reuel. 12. 1.
• u 1.56

  Suarez lib. 5. cont. sect. Angl. cap. 21. Bellar. lib. 3. de Rom. Pont. c. 7.
• * 1.57

  x Reuel. 12. 14.
• z 1.58

  Bellar. lib. 4. de verbo Dei, cap. 9. §. Quar∣ta regula.
• a 1.59

  Valent. in Thom. tom. 3. disp. 1. q. 1. p. 7. §. 46. Solum est in eo discri∣men, quod si quid vniuersi patres de reli∣gione tradunt concorditer, id statim, tanquā dogma cōmu∣ne doctorum omnium, qui varijs aetatibus vixerunt, reci∣pitur, quoniam illud etiam scholastici do∣ctores (saltem pro maiore parte) recipi∣unt, vt qui in materia fidei atque religio∣nis sanctos pa∣tres duces se∣quuntur. At non vicissim quicquid scho∣lastici doctores concorditer tradunt, id ex∣istimandum est Ecclesiae alios doctores om∣nes, qui varijs aetatibus vixe∣runt, tradidis∣se. Multa enim scholastici ad doctrinam patrum explicatius addiderunt.
• b 1.60

  Bellar. lib. 4. de verbo Dei, cap. 9. 5. Quinta regula. Valent. in Thom. tom. 3. disp. 1. q. 1. p. 7. §. 44.
• c 1.61

  Bellar. lib. 1. de verbo Dei, cap 10. Valent. in Thom. tom. 3. disp. 1. q. 1. p. 6.