sword in the scabberd that is the true sense of the Scripture in the sheath of the letter The Scriptures doe not containe clearely all the mysteries of Religion for they were not giuen to that end to prescribe an absolute forme of faith but Tradition containes in it all truth it comprehends all the mysteries of faith and all the estate of Christian Religion and resolues all doubts which may arise concerning faith and from hence it will follow that Tradition is the Interpreter of all Scriptures the Iudge of all Controuersies the Remouer of all errors and from whose judgment we ought not to appeale to an other Iudge yea rather all Iudges are bound both to regard and follow her judgement Now if we looke backe and consider those blasphemous speeches vsed against the Scriptures and compare those passages with the reuerend regard they giue vnto Traditions wee cannot but conceiue there were some speciall reasons that induced the Pope Trent Councell to set Traditions in the first place Quam TraditionuÌ„ authoritateÌ„ si tollas nutare iam vacillare videbuntur Andrad de Orth. expli lib. 2. Andradius who well vnderstood the state of the Church of Rome being present at the making of that decree giues this generall lesson in their behalfe Many poynts of Romane doctrine would reele and totter if they were not supported by the helpe of Traditions But it may not bee forgotten Sutor de Translat Bibl. c. 22. their owne Monke Petrus de Sutor more particularly shewes one speciall cause why the Scriptures were denied vnto the lay people viz. Because many things being taught by the Romane Church and not contained in the Scriptures would more easily drawe the people from the traditions and obseruances of their Church And another reason why Traditions are in that speciall request aboue the Scriptures is rendred by their owne Bishop Canus Canus loc Theol lib. 3. cap. 3. Because Tradition is not onely of greater force against heretiques then the Scripture but almost all disputation with heretiques is to bee referred to Traditions Thus you see by the confessions of two learned Romanists there was great cause why traditions should haue the first place amongst the Articles of the Creed for the one saith they preuent the reading of the Scriptures which otherwise would discouer the doctrine of their Church the other saith they are more availeable then the Scriptures to confute the doctrine of heretiques These testimonies premised for the honour and authoritie of Papall Traditions let vs examine what are meant by Traditions and next which are those Traditions that are of that high esteeme in the Romane Church for if their Traditions bee of equall authoritie with the Scriptures and yet are not contained in the Scriptures there is great reason they should bee approoued by testimonies and witnesses aequiualent to the Scriptures Kellis Suruey l. 8. c. 3. Doctor Kellison tells vs that Tradition is nothing else but an opinion or custome of the Church not written in holy Scriptures but yet deliuered by the hands of the Church from time to time from Christians to Christians euen to the last age And Saint Austen declareth more properly VVhatsoeuer the Vniuersall Church doth hold Aug. lib 4. contra Donat c. 24. not being ordained by Councells but hath beene euer held that is beleeued most rightly to be an Apostolicall Tradition It appeares therefore that Papall Traditions which are of equall authority with the Scriptures must haue Vniuersalitie of Churches and consent of ages or to vse the wordes of their Trent Councell Such as are preserued by a continuall succession in the Catholike Church All doctrinall Traditions of this nature are receiued by the Reformed Churches for wee all professe with the same Father Conc. Trid. Sess 4. Whatsoeuer is vsed by the Church throughout all the world is to bee obserued and it would bee most insolent madnesse to dispute against the same Let vs heare therefore out of their owne mouthes what are those Traditions which are not written in any Apostolique Authour and yet haue those requisite conditions and speciall characters of the Roman Church viz. Antiquity Vniuersality and Succession Pet. à Soto in lib. cont Brentium Petrus à Soto giues vs to vnderstand that the sacrifice of the Altar the vnction of Chrysme Inuocation of Saints Prayers for the dead the Popes Supremacie Consecration of water in Baptisme the whole Sacrament of Confirmation Orders Matrimony Penance Extreame vnction Merit of workes Necessitie of satisfaction and confession to a Priest are all Traditions of the Romane Church Canis in Catech. c. 5. de precept Eccles Coster in refut script Wallesij antith 6. Canus loc Theol. li 3. ca. 3. Canisius and Costerus referre to Traditions the worship of Images set times of fasting all the Ceremonies of the Masse Melchior Canus tells vs the imploring helpe of holy Martyrs and celebrating their memories the worshipping of Images the consecrating and receiuing of the body and blood of Christ by the Priest the Sacraments of Confirmation and Orders not to bee reiterated are no where happily to bee found in Scriptures but amongst all the Romanists as it is obserued by reuerend Whitakers there is none doth so fully and punctually set downe the Traditions of the Romane Church as their Bishop Lindan who amongst other Traditions Whit. coÌ„tr 1. c. 5. quest 6. mentions the Reall presence the Communion vnder one kinde priuate Masse Indulgences Purgatory Peters liuing and dying at Rome All or most of these Traditions are substantiall and fundamentall poynts and the denyall of them makes a man an heretike in their Church Now it is very obseruable in the first place that no vnwritten Tradition hath any ground or foundation in the Scripture Peres de Tradit p 4. for Tradition is so taken saith Peresius that it is distinguished against the doctrine which is found in the Canonicall bookes of Scripture and consequently touching all or any of the Papall Traditions there is no vse at all of Scriptures Herein then stands the difference betwixt the Church of Rome and vs Multa pertinere ad Christianorum doctrinam et fideÌ„ quae nec apertè nec obscuâ—è in sacris literis coÌ„tinentur Canus loc Theol. ca. 3. fund 3. There are many things saith Canus belonging to the doctrine faith of Christians which are neyther contained in the sacred Scriptures manifestly or obscurely and this he vnderstands by the Traditions of his owne Church There is no point of Faith taught in our Church which is not expressely contained in the Scriptures or by necessarie consequence deduced from thence and if we receiue the witnesse of men yet the witnesse of God is greater 1. Ioh. 5.9 But that which is incongruous to common sense and altogether different from the Romish doctrine those men which generally professe that vnwritten Traditions are so called because they are distinguished from the word written as Bellarmine confesseth
Bell de verbo Dei lib. 4. c 2. do signifie that doctrine which is not written by the first Author in any Apostolique Booke either for want of a continued succession in their Traditions or to make the ignorant beleeue the Scripture makes in all poynts for them I say for those very points which they terme Traditions vnwritten they produce the Word written See the Gag of the Gospell as for instance Purgatory is termed an vnwritten Tradition and therefore by Bellarmines testimony is not to bee found in any Apostolike Author yet the Cardinall Bel. de Purgatorio for this very poynt cites twentie seuerall places in the written Word to prooue it Invocation of Saints is a Tradition vnwritten and therefore not to bee found in Scripture yet the Cardinall prooues it out of the Word written Bell. de sancta Bâ—at l. 1. c. 20. Goe to my seruant Iob and he will pray for thee The Communion in one kind is a Tradition vnwritten and therefore not to be found in any Apostolique Author yet Fisher Bishop of Rochester proues it out of the Word written Roffen advers Luth. Aâ—t 16. Giue vs this day our daily bread Prayer and Seruice in an vnknowne tongue is a Tradition vnwritten and therefore not to bee found in Scripture Ledes de diuin scrip quauis linâ—uâ non legendâ c. 22. yet Ledesma the Iesuite prooues it strongly out of the Word written Our Sauiour opened the booke of the Prophet Esay and afterwards closed it How poore and weake are these and the like authorities deduced from the Scriptures I leaue to euery mans iudgement but sure I am the number of their Traditions is vncertaine and the nature of them is destroyed by their owne Tenets when they confound the written word with their vnwritten Doctrines It was the ancient rule of Vincentius Lyrinensis In ipsâ Catholicâ Ecclesia magnopere curandum est vt id teneamus qd vbique qd semper quod ab omnibê° credituÌ„ hóc est enim verè proprieque Catholicum qd ipsa vis nominis raticque declarat VinceÌ„t Lyrin c. 3. In the Catholique Church we ought to bee carefull to hold that which hath been beleeued in all places at all times and of all persons for that is truely and properly Catholique which the force and reason of the name doth declare Those men therefore which assume the name of Catholique and accurse all those who receiue not Traditions with equall reuerence and authoritie with the Scriptures let them proue that their doctrinall Traditions before named haue been euer held and beleeued at all times in all places and of all persons let them proue they were receiued with the vniforme consent of Fathers let them proue they were decreed in a constant succession from age to age from Christians to Christians throughout the whol vniuersal Church These are requisite conditions and ancient characters of Apostolique Traditions But that there are any such or euer were in the Chuch of Rome excepting those onely which are expressely or by necessary consequence deduced from the word of God although they are daily pretended by them yet to this day were neuer proued And hence it is that for want of sure footing and foundation in the Scriptures many Rituall Traditions and Obseruations of the ancient Church are changed and many doctrinall Traditions and Constitutions of the Roman Church are newly brought in which are pretended to be ancient Touching Rituall Traditions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bass de Spirit sanct ca. 27. Saint Basil tels vs It was not lawfull for any man to kneele in the Church vpon the Sunday and this Traditionn saith he was giuen vnto vs in secret charge by the Apostles of Christ Yet this Tradition is altered St. Austen saith Betweene Easter and Whitsuntide it was not lawfull for any man to fast Aug. ad Casulanum by the Tradition of the Apostles yet this Tradition is abrogated Sententiae haec infantibê° Eucharistiam esse necessariam cercitèr sexentos annos viguit in Ecclesia Mald. Com. in Iohn 6. The giuing of the Eucharist to Infants was an ancient Tradition continued in the Church six hundred yeeres after Christ saith Maldonat yet this Tradition is abolished And as touching the doctrinall Traditions and Constitutions of their Church which are made of equall authoritie with the Scripture you shall scarcely find any of them I say confidently you shall finde none of them to haue been receiued de Fide as Articles of faith with the Vniuersalitie of Churches the consent of Fathers and continued succession of the now receiued doctrine in all ages That this may the more plainely apeare I will examine the Tenets of the Papall Traditions ab Initio and see what the Romane Church in generall and the Greeke Church in particular which for many hundred yeeres communicated in the same Faith with the Romane hath taught and beleeued concerning their doctrine SECT VIII The most generall pretended Traditions of the Romane Church were vtterly vnknown to the Greeke Church and want Antiquitie Vniuersalitie and Succession the proper markes of true Traditions in the Roman Church TO examin the foundation of the Greek Church let vs look vp to the time of the Apostles where wee shall finde S. Iohn writing to the seuen Churches in Asia Reuel 1 11 and Saint Paul sending his Epistles to the Corinthians to the Ephesians to the Thessalonians all principall members of the Greeke Church In these Churches according to the doctrine of the Apostles there is nothing that makes for the now Romane Faith and Doctrine but rather against it and that the Romanists may not vainely arrogate to themselues the title of Catholike and Vniuersall Church as if the whole Christian Faith were confined to the Bishop of Rome and his Diocesse it is plaine and euident that Saint Peter taught the word at Antioch Saint Andrew in Greece and Muscouie Saint Iames in Iudea Saint Iohn in Asia Saint Philip in Assyria Saint Thomas in India Saint Matthew in Aethiopia Saint Thaddeus in Armenia Saint Paul in all the countreyes from Arabia to Slauonia St. Bartholomew in Scythia Saint Simon in Persia Ioseph of Arimathea in Great Britaine and all these published the same Faith for substance which wee at this day professe in the Church of England Looke vpon the Greeke Church in generall Terra Graecorum vndique destinata est fides Aug. Ep. 178. Ep. 170. Saint Austen tells vs From the land of Grecia the faith into all places was spread abroad and in particular Saint Chrysostome tells vs The name of Christians beginning first from the citie of Antioch as from a spring hath flowed ouer the whole world And without doubt that famous Citie in Greece gaue the first name and title to the Christians and therefore was called Theopolis Antioch the Citie of God It cannot bee denyed that the Easterne Church is before Rome in time shee hath larger bounds and multitudes
Monks of former ages giues the reason which occasioned the Romanists of these later times to stand vpon iustification of their Traditions About the time the Deuill was let loose that is to say a thousand yeeres after Christ certaine Monkes saith he for the vpholding of Pope Hildebrands faction desired other doctrines Alienas doctrinas appetunt magisteria humana institutionis inducunt Lib. de vnit Eccles p. 233. and brought in masteries of humane Institution and to preuent the knowledge of the truth they permitted not yong men in their Monasteries to studie the sauing knowledge of the Scriptures to the end Vt inde ingenium nutriatur siliquis daemoniorum qua sunt consuetudines humanarū Traditionū Ibid. p. 228. that their rude wit might bee nourished with the huskes of deuils which are the customs of humane Traditions that being accustomed to such filth they might not taste how sweet the Lord was This learned Author giues vs to vnderstand that the vnwritten doctrines in the Roman Church were but filth and huskes of Deuils which without doubt the heretiques of former ages had scattered and left behind them And thus the Priests and Fryars haue receiued the doctrine of Traditions from the Monks the Monkes from the heretikes and both ioyntly sympathize with the heretike Eutyches in the generall Councell of Chalcedon and make one and the same generall acclamation Concil Cha. Act. 1 Thus I haue receiued of my forefathers thus I haue beleeued in this faith I was baptized and signed in the same haue I liued till this day and in the same I wish to die I speake not this to decline the authoritie of Apostolique Traditions for I know well the same Apostle who tels the Scriptures are able to make vs wise vnto saluation giues also this warning to the Church of Thessalonica stand fast 2. Thess 2.15 and hold the Traditions which yee haue been taught whether by word or our Epistle Here the Apostle calls his owne written Epistle a Tradition and for ought can appeare that which hee taught by word of mouth was but the word written for a man may teach one and the same doctrine diuers waies but what Protestant I pray did euer refuse to hold the traditions which Saint Paul and the rest of the Apostles taught by word of mouth Wee generally confesse that they were of equall authoritie with the Word written but who can tell vs what Traditions those were if they were not written We may grant without preiudice to our cause that Saint Paul deliuered more to the Thessalonians by word of mouth then was conteined in that Epistle although the words alleadged inforce no such thing for wee take not vpon vs to maintaine that the first Epistle to the Thessalonians contained all the doctrine to saluation but doth it therefore follow that he deliuered more vnto them then was contained in the whole Scriptures When Paul came to Thessalonica three Sabbath dayes saith the Text hee reasoned with them out of the Scriptures He taught them Acts 17.2 that it behooued Christ to suffer and rise againe from the dead and that Iesus was Christ and after that Acts 26.22 hee witnesseth both to small and great saying none other things then those which the Prophets and Moses did say should come Therfore whatsoeuer hee deliuered to the Thessalonians although it be not found in his written Epistle yet it must needs be contained in the holy Scriptures Againe if the Thessalonians had insisted onely vpon vnwritten Traditions yet the Apostle would by no meanes approoue of it for hee professeth that the Iewes of Beraea were more noble then those of Thessalonica and there he giues the reason for it Acts 17.11 In that they receiued the Word with all readinesse of mind and searched the Scriptures daily whether those things were so And hence we haue an example of the vndoubted Traditions of the Apostles themselues which were examined by the touchstone of the Scriptures but no man can shew me that euer the Scriptures were examined by vnwritten Traditions We say therefore that all vnwritten Traditions which concerne the saluation of the beleeuer are either immediately or at least by sound inference deriued from the Scriptures and those also haue a manifest and perpetuall testimony of the Primitiue Church and the vniforme consent of succeeding Christians in all ages And whereas our adversaries charge vs that we likewise holde doctrinall Traditions which haue no foūdation in the Scriptures as namely the Canon of the Scriptures the keeping of the Sabbath the baptizing of Infants and the perpetuall Virginitie of the blessed Virgin it is sufficiently apparant that these things are also deriued from the Scriptures for as wee deny not that the Canon of the Scripture may bee tearmed a Tradition in a large sense yet wee say euen that Tradition is deriued also from the testimony of the Apostle Saint Paul yea and of Christ himselfe who witnesseth that whatsoeuer he spake was written in the Law in the Prophets the Psalmes vnder which none of the Apocryphall Books are contained Touching the Sabbath day wee hold the obseruation of it to bee perpetuall Acts 20.7 1. Cor. 16.2 Reue. 1.10 and vnchangeable because we find it noted in the Scriptures Touching baptisme of Infants Bellarmine himselfe prooues it first from the proportion betweene Baptisme and Circumcision secondly from two places of Scripture Iohn 3.5 Math. 19.14 Lastly concerning the perpetuall Virginitie of Marie although for the honour and sanctitie of that blessed Virgin wee beleeue it Index Biblicus in Regiis Biblus vocabulo Maria multis scripturae locis significari perpetuam virginitatem Maria ostendit yet this doctrine is not de necessitate but de pietate fidei it is more for pious credulitie then for necessitie and yet if we require Scripture for it the Fathers proue it out of the 44 of Ezech. 2. as Hierome sheweth in his Commentaries vpon that place Now if any man list to be contentious and demand of vs where it is written that the Sonne of God is of the same substance with the Father Where is it written that Christ is God and man subsisting in one person Where is it written that the holy Ghost proceedeth from the Sonne as well as from the Father or where is the word Trinitie to bee found written in the whole body of the Scripture If any man shall deny the truth of these things because they are not plainly in the same words deliuered in the Scriptures what can his question argue lesse then a plaine cauilling and shifting of a knowne truth for as Athanasius in the like case answered the Arrians touching the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the substance with the Father Athan. Ep. quod decreta Synodi Nicaenae cōgruis verbis sunt exposita Albeit the word bee not found in the Scriptures yet it hath the same meaning that the Scriptures intend and import the same with them
Vers 16.17 All Scripture is giuen by inspiration of God and is profitable for doctrine for reproofe for correction for instruction in righteousnesse that the man of God may be perfect throughly furnished to all good workes So that if you regard the authoritie of the written word it came from God by inspiration if the vse of it it teacheth correcteth improueth if the end and perfection of it that the man of God might bee throughly furnished to euery good work Now whatsoeuer is so profitable vnto all these ends to make a man wise vnto saluation must needs bee sufficient of it selfe and the rather because there is nothing can bee wished for either to soundnesse and sinceritie of Faith or to integritie and godlinesse of life that is to mans perfection the way of saluation which the Scripture giuen by inspiration of God doeth not teach the faithfull seruants of Christ nay more if that which is written bee not sufficient by the beliefe whereof we may attaine to eternall life without doubt Saint Iohn the beloued Disciple of Christ would neuer haue told vs Iohn 20 31. These things are written that wee may beleeue and beleeuing we may haue eternall life I proceed to the examination of the ancient Fathers that out of the mouth of two or three witnesses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athan. orat cont Gen. in init Sufficiebat quideÌ„ credentibê° Dei sermo qui in aures nostras Euangelistae testimonie-traÌ„sfusus est quid enim in eodem SacrameÌ„to salutis humanae non continetur aut quid fit qd reliquuÌ„ est aut obseurum Plena sunt omnia vt à pleno et perfecto facta Hil. de Trin. l. 2 Tert. contr Hermo c. 22 that written Word may be established Athanasius the holy Father tells vs The holy Scriptures giuen by inspiration of God are of themselues sufficient to the discouery of the truth And as concerning the fulnesse of all truth which is reuealed in the Scriptures Saint Hillary assures vs that in his dayes The word of God did suffice the beleeuers yea saith he what is there concerning mans saluation that is not conteined in the Word of the Evangelist What doth it want What is there obscure in it All things there are full and perfect And Tertullian himselfe professeth that hee honoureth the fulnes of the Scriptures and denounceth a woe to Hermogenes the heretike if hee take ought from those things which are written or addeth to them And Saint Cyrill more expressely Non omnia qua Dominus fecit conscriptâ— sunt sed qua scribentes sufficere puturunt tam ad mores quam ad dogmata vt rectâ fide et operibus et virtute rutilantes ad regnum coeloruÌ„ perveniamus Cyr. in Ioh. li. 12 c. 68. In iis quae apertè in Scripturâ posita sunt inueniuntur illa omnia quae coÌ„ueninient fidem moresque viuendi Aug. de doct Christ lib. 2. cap. 9. All things saith he which Christ did are not written but those things are written which the Writers thought sufficient as well touching conuersation as Doctrine that shining with right faith and vertuous workes wee may attaine to the Kingdome of Heauen And Saint Austen giues his consent with the rest of the holy and ancient Fathers that In those things which are layd downe plainely in the Scriptures all those things are found which appertaine to Faith and direction of life And thus by the testimonies of the blessed Apostles and the consent of holy Fathers we haue certaintie we haue safetie wee haue assurance wee haue all sufficiencie in the Scriptures Surely the ancient Fathers did little dreame that the precious stones and timber on which the Church of Rome was first built should bee repayred in her decaying age with strawe and stubble of vnwritten doctrines and vnknowne Traditions Saint Cyprian that blessed Martyr was so farre from allowing Ecclesiasticall Traditions for a poynt of Faith that hee makes this Quaere Whence is this Tradition Vnde ista Traditio vtrumne de Dominica c ea enim facienda esse qua scripta sunt Deus testatur Cypr Epist 74. ad PoÌ„p is it deriued from the Lords authoritie or from the precepts of the Apostles for God willeth vs to doe those things which are written But this quaere is so distasted by Bellarmine that to this short demand hee returnes this sharpe answere Respondâ—o Cyprianum haec scripsisse euÌ„ errorem suum tuerâ— veilet ideò si more errantium tunc ratiocinaretur c. Bâ—◠〈◊〉 vet Dei li 4. ca. 11. Cyprian spake this when hee thought to defend his owne errour and therefore it is no maruell if hee erred in so reasoning yet wee may see what time and errours haue brought to passe those authorities of Scripture which the heretiques pretended for their vnwritten Traditions in the ancient Church are the very same which the Romanists at this day assume in behalfe of their Traditions Irenaeus tels vs that in his time the heretiques complained Iren. l. 3. c. 2 that they who were ignorant of Traditions could not find the trueth in the Scriptures for the truth was not deliuered by writing but by word of mouth And for proofe of their assertion they cite the words of Saint Paul We speake wisedome amongst them that be perfect 1. Cor. 2. Bellarmine alledgeth in this very Text Bell. de ver Dei l. 4. c. 8. to proue that many mysteries require silence that it is vnmeet they should be explained by the Scriptures and therefore are onely learned by Traditions Tertullian tells vs that the heretiques confessed indeed Tertul. de praescip advers haeres cap. 25. that the Apostles were ignorant of nothing but they say the Apostles reuealed not all things vnto all men And for proofe they cite the Word written O Timothy keepe that which is committed to thy trust In like manner Saint Austen tels vs that All foolish heretiques doe seeke to colour their deuices by the pretext of this Gospell Aug. in Ioh. Tract 97. 96. I haue yet many things to say vnto you but ye cannot beare them now But saith hee seeing Christ himselfe hath been silent of those things who of vs can say they are these and these or if hee dare say it how doth hee prooue it These and the like places are cited by Bellarmine and the Romanists Bell de vervo Dei li. 4. cap. 5. for the honour and authoritie of their vnwritten Traditions nay more they are vrged with such eagernesse in defence of their doctrine that some of them publikely professed Si Paulus ille Tharsensis c. Fauour Antiq pag. 275 If that same Paul of Tharsus the chiefe instrument of diuine Philosophie should condemne any Traditions of the Catholike Roman Church I would confidently prescribe him abandon him pronounce Anathema with direfull execrations against this Saul Waltram Bishop of Naumburg a principall member of the Romane Church and conuersant amongst the
by the application of Saints merits and that priuate satisfactions which were left to the discretion of euery Bishop were transferred wholly to the power of the Pope and so receiued de Fide as an article of faith as it is now vsed in the Romane Church and I will subscribe He that will proue out of the ancient Fathers that Confirmation Penance Orders Matrimonie are oftentimes called by the name of Sacraments let him spare the labour I will confesse it But let him proue the poynt in question that al those Sacraments were instituted by Christ in the new Testament and that there are neither more nor lesse then seuen termed by the name of Sacraments and those onely were properly so called and that number of seuen was receiued de fide as an Article of faith and I will subscribe He that will proue out of the ancient Fathers that St. Peter had a primacie of Order amongst the Apostles and that the Bishop of Rome had the first place amongst other Bishops let him spare the labour I will confesse it but let him proue that Peter had iurisdiction ouer the Apostles and that the Bishop of Rome was helde Christs Vicar generall and Head of the Vniuersall Church and that such his power and Supremacie was receiued de fide as an article of faith as it is now taught in the Roman Church and I will subscribe Lastly he that will proue out of the ancient Fathers that out of the Cath. church there is no saluation let him spare the labor I will cōfesse it but let him proue that the present Roman Church is that Catholike Church as it is decreed de fide by their last Article of their Creed and I will subscribe Thus briefly I haue giuen you my poore opinion how to examine the Trent Faith and doctrine whereby you may easily discouer the vanitie of those men who challenge an interest in all the Fathers in behalfe of their Religion and certainly if this rule bee rightly obserued and pursued by any indifferent Iudge he shal finde there is not greater distance in the times then difference in their doctrine This is so well knowne to the best learned on their side that when wee charge them that they haue created new Articles of Faith vnknowne to the first and best ages by way of preuention they giue this solution that true it is many poynts of doctrine were not explicitè reuealed and publikely declared as Articles of faith in the dayes of the ancient Fathers because no heretikes did then oppose them but say they they were implicitè obscurely secretly reseruedly knowne and receiued of the Ancients with an implicit faith by which confession their later errour will bee greater then the first for as one way they would seemingly auoyd the creating of new Articles of faith so by acknowledgement of an implicit faith they ouerthrow by consequence the Visibilitie of their Church for if the Church of Rome had but an implicite beliefe in those things which are now publikely declared without doubt the Church at that time was not visible in the faith it was not like a Citie vpon a hill knowne and conspicuous to all persons and thereupon the grand poynt of Visibilitie which they so much magnifie among themselues will easily be called in question For a conclusion of this poynt I will giue you but one instance whereby you may the better iudge of the rest Looke vpon the learned Treatise of the right Reuerend Bishop of Meath now Primate of Armach wherein the iudgement of the ancient Fathers An Answer to a challenge made by a Iesuite in Ireland 1624. touching seuerall poynts of controuersie is faithfully deliuered in our behalfe what Reply might wee thinke could bee made by our aduersaries to those Authorities so rightly produced Behold a Iesuite by Order W. Malone by name A Reply to Mr. Vshers answere hath made a Reply wherein hee hath produced in number many more authorities of Fathers in behalfe of the Roman Church and Trent Doctrine The encounter being made the end of the victory may seeme doubtfull for the Fathers are produced by both contending parties and seemingly they adhere to both sides as if they made both for Papist and Protestant in one and the same substantiall poynts of doctrine The reason being examined it will appeare the Fathers do not vary from themselues nor from vs in poynts of faith but the Iesuite produceth Authorities impertinent to the poynt in question As for instance in the first Article of Traditions Our Reuerend Bishop tels the Iesuite by way of preuention B Vsher cap. Traditions p. 35. that Traditions of all sorts are not promiscuously strucke at by vs but such vnwritten traditions which are obtruded for Articles of Religion As for example It is the first part of the Article of the Roman Creed I admit and imbrace the Apostolicall and Ecclesiesticall Traditions To this first part of the article the reformed Churches doe subscribe but the other Obseruances and Constitutions of the Church which is the latter part of the Article we thinke it great reason to gainesay for vnder the pretence of other Obseruances the Church of Rome doeth vphold her priuate Masse her Latine Seruice her halfe Communion her Inuocation of Saints her worship of Images the like all which are admitted for part of Gods worship and accepted by them for Apostolike Traditions when as in truth they are flat contrary to the doctrine of the written Word The question then is not whether the doctrine deliuered by Christ or his Apostles by word of mouth were of equall authoritie with the Word written for this neuer any Protestant denied but whether the vnwritten Doctrine now taught in the Romane Church were deliuered by Christ and his Apostles whether their Ecclesiastical Obseruations and Constitutions now vsed bee of equall authoritie with the written Word whether their Papal Traditions were alwayes or euer admitted into the rule of faith and lastly whether the Scriptures are not sufficient for the saluation of the beleeuer without the helpe of those Traditions Let these questions bee rightly propounded in our behalfe and the multitude of the Iesuites authorities will fall to ground of themselues for what Father hath hee produced to proue that the Papall Traditions now receiued de fide in the Church of Rome were deliuered by word of mouth by the Apostles what Father hath hee cited to prooue that the Constitutions of their Church had a constant and continuall succession from the time of the Apostles as Articles of faith ought to haue what Fa her hath he vrged that admitted doctrinall Traditions vnwritten into the Rule of faith Lastly what ancient Father hath hee truely alleadged that denies the Scriptures to bee sufficient for all beleeuers without the helpe of Romish Traditions It were no difficult matter as I conceiue to giue a full answer to the Iesuits replie in the right stating of the Questions wherby it might easily appeare that hee
many but let vs search the things themselues for if it bee not absurd for vs not to beleeue and giue credit to others in receiuing of moneys but that we will reckon and tell it after them why doe wee in matters of greater moment simply and in good faith follow the opinions of other men especially seeing wee haue the most exact ballance square and rule of diuine Scriptures for the auouching of any authoritie Obsecro et oro vos omnes vt relinqua tis quidnaÌ„ huic vel illi videatur dâ—que his à Scripturis haec omnia in quirite Chrys Homil. 13. in 2. C. l. I request therefore and beseech you all to leaue forsake what seemeth good to this or that particular man and of these matters search yee all things by the Scriptures And thus briefly I proceed from the doctrine of Papal Infallibility vnto the grand point of the Visibility of the Church SECT XXIII Eminent and perpetuall Visibilitie is no certaine Note of the true Church but the contrary rather as is prooued by Instances from Adam to Christ. THe Materials which hitherto haue beene brought haue beene imployed onely to the laying the foundation of the Church wherin I must confesse I haue been somewhat long and yet not without reason for wee all know that a good foundation being once layd the whole frame stands the more sure Now as Foundations are not verie conspicuous till the building be reared higher so likewise in succeeding Ages when the whole building was coupled together and became a glorious Temple in the Lord yet eminent and perpetuall Visibilitie was no sure Note of the true Church as shall appeare both by particular instances from the time of Adam to the comming of Christ as also by the testimonies of learned Romanists who in part were witnesses of a latencie and obscuritie in their owne Church I speake not this to decline the Visibilitie of the Church for their own Ioachim Abbot above 400 yeeres since tells vs Ann. 1195. Ioach. Abbot in Reu. p. 2. that The whole Congregation of Saints shall bee hidden for so shall the Elect of God being wise be wise vnto themselues so that they shall not presume to practise openly because that darkenesse shall prevaile not that they shall leaue to animate and exhort the faithfull in secret but because they dare not aduenture to preach Publique by And Bonauenture another Schooleman who liued in the Age following Ann. 1260. giues the reason how such obscuritie may befall the true Church insomuch as it can hardly bee discerned by the true members amongst themselues Bonauent lib. 1. Dist 1 The Church saith hee may bee hindred from our sight three manner of wayes First Propter defectum organi for want of a fit organ if the eyes of our bodie or minde be wanting Secondly Propter defectum voluntatis for want of will when our affections are so depriued that we will not see it though it bee visible Thirdly Propter defectuÌ„ luminis for want of light So in the time of Persecution and Arrianisme it did not then visibly appeare Now if our Aduersaries would reflect upon themselues and examine their owne thoughts they should find that either their affections are wandring or their will wanting or their opinions forestalled or else it would proue no such hard matter for them to discouer an ouerspreading Schisme in their owne Church with a long and grieuous Persecution in ours which caused this obscuritie This did Gregorie de Valentia well perceiue and thereupon he aduised his Proselytes to bee wary and quick sighted Diligenter animaduerti debet non sic accipienduÌ„ esse quod dicimê° Ecclesiam esse semper conspicuaÌ„ quasi velimus eaÌ„ omni tempore dignosci posse aequè facilè Nouimus enim c. Greg. de Val Annot fid lib. 6. cap 4. in discouering and finding out the true Church For saith hee when we say the Church is alwaies conspicuous this must not bee taken as though wee thought this might at every season be alike easily discerned for wee knowe that sometimes it is tossed with the waues of Errors Schismes and Persecutions that to such as are vnskilfull and doe not discreetly weigh the circumstances of things times it shall bee very hard to bee knowne That this doctrine may the better appeare let vs looke backe to the first Ages and wee shall see in what state the Church began and how it continued in changes and alterations and became more and lesse visible in all Ages till the dayes of Christ and his Apostles Before the Law we finde in Adam with whom the Church began that being in Paradise full of the blessings of God and hauing a Freewill to all good lost at once both himselfe and it And as the power of his will and the faculties of his Vnderstanding were ecclipsed by his fall Aliquando in solo Abel Ecclesia erat et expugnatê° est â— fratrema lo et perdito Cain â—li quando in solo Henoch Ecclesia erat et traÌ„slatus est ab iniquis aliquando in sola domo NoeÌ„ ecclesia erat et pertulit omnes qui diluuio perierunt et sola arca natauit in stuctibus euasit ad ficcumi aliquaÌ„do in solo AbrahaÌ„ ecclesia erat es quanto pertulit ab iniquis nouimê° in solo filio fratris eius Loth et in domo eius in Sodomis Ecclesia erat et per tulit Sodomorum inâ—quitates August in Psal 128. in not regarding the voice of God So did his fall foretell that the best Churces in their most flourishing State had a possibilitie of falling into darkenesse and obscuritie if they neglected the Word of GOD. Now we must knowe as this number was small at the beginning so it was subiect to Persecution The Church saith Austen was sometimes onely in Abel and he was slaine by his wicked brother Kayne sometimes it was solely in Henoch and hee was translated from the vngodly sometimes it was in the sole house of Noah and hee swomme in the waues sometimes in Abraham and his family and he suffered of the wicked sometimes it remained in sole Lot and his house and he was vexed by the Sodomites Againe the Church was vnder a cloud when Tobias went alone to Hierusalem and serued God and all the rest worshipped the Calfe in Nepthali The Church doubtles was vnder a cloud in the time of Achas Manasses 2 Chron. 34 31. when those Kings made the Temple to bee shut vp when Vrias the High Priest placed a a Pagan Altar in the Temple The Church doubtles was vnder a cloud when the good King Iosias called for a Reformation 2 Chron. 29 6 7. and made a couenant to performe the words which were found in the House of the Lord so that there was many times a cloud of errors that darkned the true Church when there wanted a cloud of witnesses to testifie her truth In the kingdome of Israel vnder Ahab
particulars We say the Scripture is a sure euident perfect rule of Faith and this is Via Tuta a certaine and Safe way They say the Scripture is ambiguous obscure and insufficient and this is Via Deuia an vncertaine and By-way Wee say all Traditions concerning Faith and maners that can bee proued by Scriptures are of equall authority with the Scriptures and this is Via Tuta a certaine and Safe way They say that diuers Traditions of faith and manners wherof there is no ground nor euidence in the Scriptures are to bee receiued with equall reuerence religious respect as the Scriptures themselues and this is Via Deuia an vncertaine and By-way Wee say the vndoubted writings of the ancient Fathers are to be followed according to their owne rule so farre as they disagree no from the Scriptures and this is Via Tuta Bulla Pij 4 pro Forma Iuramenti c. a certaine and Safe way They say and take an oath to follow the iudgement of the Fathers making no distinction of true and doubtful Authors nor limiting their doctrine to the Scriptures and this is Via Deuia an vncertaine and By-way Wee say that Generall Councells lawfully called are of great authoritie and singular vse in the Church to determine Controuersies of Religion but yet are subiect vnto errour and this is Via Tuta a certaine and Safe way They say that Generall Councells called and confirmed by the Pope are of an infallible auhoritie and their Decrees are to be obeyed vnder a curse by all Christians and this is Via Deuia an vncertaine and By-way We say the Church is a Congregation of Pastors people wherin the word of God is truely preached and the Sacraments rightly administred and these are Essentiall marks of the true Church and this is Via Tuta a certaine and Safe way They say sometimes a Councell sometimes a Pope and his Consistorie sometimes the Pope alone is the Church the marks of their Church are amplitude and splendor and miracles c. and this is Via Deuia an vncertaine and By-way Wee say the Rocke vpon which the Church is built is Christ and this is Via Tuta a certaine and Safe way They say the Rocke is the Succession of Popes deriued from Peter and this is Via Deuia an vncertaine and By-way We say the effect of the Sacraments depends vpon the Institution of Christ and this is Via Tuta a certaine and Safe way They say the efficacie of the Sacraments depends vpon the Intention of the Priest and this is Via Deuia an vncertaine and By-way We say we ought to call vpon God by Christ and that he is our Mediator who onely knowes the secrets of our hearts and sits at the right hand of God to make intercession for vs And this is Via Tuta a certaine and Safe Way They say wee ought to vse Saints and Angels for Intercessors when as they haue no commission from God to present our prayers nor can know the secrets of the heart nor haue wee any assurance that they heare us at all and this is Via Deuia an Vncertaine and By-Way We say wee ought to adore Christs bodily presence in Heauen where he sits at the right hand of the Father according to the Apostles Creed and this is Via Tuta the certaine and Safe Way They say wee ought to adore Christs very body and bloud in the Pix vnder the accidents of Bread and Wine according to their Trent Creed and this is Via Deuia an vncertaine and By-Way Lastly we say that we are all vnprofitable seruants and no man liuing can bee iustified in the sight of God by his owne merits and therefore all that expect saluatiō must lay hold on Christ by a liuely faith and wholly rely vpon his merits only this is Via Tuta a certaine and Safe way They say that the Law of God may be fulfilled in this life and that they can merit and performe workes of Supererrogation and accordingly they rely partly vpon their merits partly vpon their superabūdant satisfaction of Saints for their Saluation and this is Via Deuia an vncertaine and By-Way Thus I haue set before you Truth and Error Light and darkenesse the Safe Way and the By-Way Giue Me leaue therefore by way of Conclusion to adiure You in the sacred forme of words sometimes vsed by the great Prophet Deut. 30.19 and faithfull Seruant of God I call Heauen and Earth to record this day against you that I haue set before you life and death blessing and cursing therefore chuse life that both thou and thy seed may liue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
his heauenly Angels to witnes that notwithstanding you obtrude the invisibility of our church as a stumbling blocke to the ignorant notwithstaÌ„ding your great brags of an outward face of an eminent and glorious Romane Church yet your Trent faith and doctrine vvas far froÌ„ the knovvledge of Christ his Apostles nay more if any Iesuite or all the Iesuites aliue can proue your Roman Faith had Antiquity Vniuersalitie and Succession in al ages and that your Trent Articles were plainly commonly and continually taught receiued de Fide as Articles of Faith before Luther let all the Anathema's in your Trent Councel fall vpon my head And as touching the great noise and rumors of your Catholike Church if you wil consider and vveigh it vvith wisdom and moderation you shall find it wholly depends vpon tvvo doubtfull and vncertain coÌ„clusions viz. The Infallibilitie of the Pope and the Intention of the Priest These are but tvvo slender threds to vphold the Vniuersall faith of all Christians and therfore blame not vs if such things seeme harsh and vntunable in our eares that many millions of soules shold depend vpon the Infallibility of one man that man by your own supposall may draw vvith him innumerable soules to hell That man vvho hath the name and nature of Antichrist in his person in the one as he is against Christ and his doctrine in the other as he claimes to be Christs Vicar sit in his stead for the very name of Antichrist imports both Anti-Christ signifies Against Christ and to be in the place of Christ That man vpon vvhose forehead by the testimonies of learned Authors the vvord Mysterie Dr. Iames in his Epist Dedicatory of the Corruption of the Fathers c. the very mark of the Beast was sometimes writteÌ„ That man who is pointed at by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be that Antichrist by his habitation seated vpon seuen hills Reuel 17. That man who hath the character of the man of sin 2. Thess 2.4 which aduaÌ„ceth himselfe aboue all that are called Gods I haue said you are Gods Psal 82.6 viz the Kings and Princes of the earth That man who hath published the doctrine of Deuils 1. Tim 4. by forbidding of meats and Marriage vnto Priestes Lastly that man whose Infallibility Conc. Flor. in Decret Eugenij whose Succession whose Orders whose Baptisme and Christianitie it selfe depends vpon the Intention of a silly Priest Bell de Iustif li 3. â— 8 of whose Intention none can be assured by your owne confessions It is not the great souÌ„d of a visible Church that must outface the truth for the emptiest vessels make the greatest souÌ„d neither is it the name of Catholike which you wholly appropriate to your selues sufficient to proue your Church Catholike nay more your pretences of Scriptures of Traditions of Fathers of Councels of an Infallible Church are but figge-leaues to couer the nakednesse of your nevv borne faith for it shall appeare by this small Treatise that your chiefest scriptures on which you build your Trent doctrine are Apocryphal your Traditions which you haue equalled to the Scriptures are Apostaticall your Fathers which you assume for Interpreters of the Scriptures are spurious and counterfet your Councels which depend vpoÌ„ the Infallibilitie of the Popes iudgment are erronious doubtful and your preteÌ„ded Catholike Church which is made the onely rule of Faith is neither a whole nor yet a sound member of the Catholike and Vniuersall Body This way therefore which you take is a cloke colour to darken truth by outward shewes and specious pretences and therefore Via Deuia a vvandring and By-way Neither is it your bitternesse and inuectiues against a Lay man shall make me silent in Gods cause for I say with Moses Num. 12.29 Would God al the Lords people could prophecie and I hope there will neuer be wanting a Mildab a Medab to assist Moses and Aaron that may bee able to vindicate Gods Honor and Truth ease our painful Pastors and Ministers which most laboriously performe the work of an Euangelist and conuert soules by preaching which yours peruert by Controuersies of Disputations I hope I say there wil be alwaies some who wil publish to the shame of your Romish Pastors the palpable ignorance of the Laitie who with an implicite faith inuolued obedience resigne vp their sight and senses to blind guides Let the Trueth of God and his Church flourish no rayling accusation of an Aduersary shall deterre mee from my seruice to his cause In the meane time I will appeale to your own consciences whether it bee Catholike doctrine or sauour of Christian Charitie which your Iesuites teach viz. Haereticos non magis audiendos esse etiamsi vera et sacris literis coÌ„sentanea dicant aut doceant quaÌ„ Diobolum Mald. in Math. 16.6 That the Reformed Churches are no more to be heard then the deuill himselfe although they speake trueth and agreeable to the Scriptures nay more I speak it with shame and griefe Discept Tâ—â—ol Sect. 2. the Pope at this day allowes the Talmud of the Iewes and yet prohibites the Books of Protestants Giue mee leaue therefore to speake to you as somtime S. Austen spake to the Donatists Aug. contr Petâ—l lib. 3. cap. 59. If you will be wise vnderstand the trueth it is well if otherwise it shall not grieue mee that I haue taken this paines for you for though your hearts returne not to the peace of the Church yet my peace shall returne to mee in the Church The cause is Gods the labour is mine if you wil reade it impartially and can shew me any error clearely faithfully and moderately I wil make a work of Retractations and professe openly with righteous Iob Iob 31.35 36. O that mine aduersary would write a Booke against mee I would take it vpon my shoulder and bind it as a Crowne vnto me H. L. The Contents Sect. 1. THe safest and onely infallible way to finde out the true Church is by the Scriptures Pag. 1. Sect. 2. Our Aduersaries pretences from the obscuritie of Scriptures and inconueniences of the Lay peoples reading them answered p. 16. Sect. 3. The Scripture according to the Iudgement of the ancient Fathers is the sole Iudge of Controuersies and Interpreter of it selfe p. 43. Sect. 4. Our Aduersaries howsoeuer they pretend by taking an oath to make the Fathers Interpreters of the Scriptures yet indeed they make themselues sole Interpreters of Scriptures and Fathers p. 58 Sect. 5. The intire Canon of Scriptures which wee professe without the Apocryphall additions is confirmed by pregnant testimonies in all ages and most of them acknowledged by the Romanists themselues p. 86 Sect. 6. Our Aduersaries pretences from the Authorities of Fathers and Councels to proue the Apocryphall Bookes Canonicall answered p. 122 Sect. 7. The Romanists in poynt of Traditions contradict the truth and themselues grounding
whereby the people answered the Priest continued long in the East and West Churches And it plainely appeares by the ancient Liturgies ascribed to Chrysostome and Basil which are in vse at this day the diuine Seruice in the Greeke Church was publiquely deliuered in a known tongue And agreeably to this custome the Armenians Egyptians Acthiopians Muscouites and generally all the Easterne Churches doe consecrate the Sacrament in the language of their owne countrey This doctrine therefore wants the requisite conditions of Antiquitie Vniuersalitie and Succession and therefore can bee no Apostolique Tradition no Catholique doctrine as is pretended in the sixt place Single life in the Clergie Single life in the Clergie is reputed a Tradition in the Roman Church and made of equall authoritie with the Scripture yet this doctrine wants Antiquitie Vniuersalitie and succession Touching Antiquitie Their owne Doctors tell vs Dist 84. § Cum in praeterito Nichol. Cusan ad Boem Ep. 2. post aliquot tempora visum fuit c. Nec ratione nec authoritate probatur quòd absolutè loqueÌ„do Ordo Sacerdotalis vel in quantuÌ„ est Ordo vel in quantuÌ„ sacer est impeditivus est matrimonii siuè antè siuè post seclusis omnibus legibus stando tantuÌ„ his quae à Christo Apostolis haebentur Caiet Tom 1. tract 27. that vntill the time of Pope Syricius that is to say for the space welneere of foure hundred yeeres after Christ it was lawfull for all Priests to marrie without exception neither vow nor promise nor Law nor ordinance nor other restraint being then to the contrary And their learned Cardinan Cajetan professeth If we stand onely to the Tradition of Christ and his Apostles it cannot appeare by any authority or reason that holy Order can bee any hindrance to marriage either as it is an order or as it is holy Touching Vniuersalitie It is the confession of Pope Stephen the second The Tradition of the Easterne Churches is one the Tradition of the holy Church of Rome is an other for the Priests Deacons and Sub-deacons of the Easterne Churches are ioyned in Matrimony Dist 31. Aliter This confession is agreeable to the Decree of the ancient Councell holden at Ancyra where it was ordained Hii si post moduÌ„ vxoores duxerint in Ministerio maneant Concil Ancyr Can. 9. That Deacons as many as be ordered if at the time of receiuing their Orders they made protestation and said that they would marry for that they finde not themselues able so to continue without Marriage if they afterwards marry let them continue in the Ministerie Touching Succession This doctrine was not generally receiued no not in the Westerne Churches a thousand yeeres after Christ for in the time of King Rufus Anselme Archbishop of Canterbury in a Dialogue between the Master and the Scholler makes this Quaere Desideramê° certificari tuâ solutio ne super vul gari in toto orbe quaestine quae ab omnibê° quotidie ventilatur scil An liceat Presbyteris post acceptuÌ„ OrdineÌ„ vx ores ducere Anselm Di al. Inquisitione primâ Wee are desirous by your answere to bee certified about this common question that is now tossed through the world and yet lyeth vndiscussed I mean Whether a Priest being within Orders may marry a wife Whereby it appeares that the Law of Single life was a poynt questionable and not resolued for an Apostolique Tradition in the Roman Church for many ages About 400 yeeres after Bell. de scri Eccles ab An. 1400. to 1500. p. 288. Panormitan an Archbishop a Cardinall and a principall Proctor for the Pope resolues the question about marriage in this manner Si clare coÌ„stet de matrimonio Papa tunc aut vxor inducetur ad coÌ„tinentiaÌ„ aut si noluerit reddaet debitum nihilo minùs stet in Papatù quià non repugnat substantiae Papatus seu Clericatus naÌ„ et Petrê° habebat vxoreÌ„ cuÌ„ promoueretur in Papam vnde videmê° qd Presbyteri Graeci sine peccato contrahunt matrimoni um Extr. ce Elect. C. licet de vitaÌ„d Abb. Patriarch resp 1. c. 21. If it may clearely appeare saith hee that the Pope hath a wife as hauing married her before hee was Pope then either his wife must bee perswaded to liue single or if shee will not let the Pope yeeld her mariage duties and yet neuerthelesse remaine in the Popedome still For marriage dutie is not contrary to the substance and Office neither of Popedome nor of Priesthood for Peter had a wife when hee was promoted to bee Pope As for the rule of single life it was brought in by the Ordinance of the Church Hence is it that we see the Priests of Graecia being within Orders doe marrie wiues and wee see they doe it sine peccato without sinne or breach of Law either of God or man Looke vpon the confession of the Greeke Patriarch since Luthers time We allow saith hee marriage to Priests before Ordination Looke vpon the confession of their owne Cardinall Caietan Caiet tract 27. test Greg. de Val. disp 9. q 5. It was held lawfull in the Easterne Church to marrie after Ordination Adde to these the Traditions of other Countreys as namely the Priests in India in Armenia in Syria in Russia in Cyprus in Muscouia daily marry and execute their offices of Priesthood being married persons The Lawe therefore of single life wants the requisite conditions of Antiquity vniuersalitie and Succession and consequently can bee no Apostolicall Tradition no Catholique Doctrine as is pretended in the seuenth place Invocation and worship of Saints Invocation and Worship of Saints Is reputed a Tradition Apostolicall and is receiued for an Article of faith in the Roman Church yet this faith notwithstanding their great braggs of Catholike doctrine wants Antiquitie Vniuersalitie and Succession Apostoli scribere hoc in sacris literis noluerunt ne ambitiosi viderentur honorem istum sibi ipsis ambire ne sub cultu illo defuÌ„ctoruÌ„ GeÌ„tilium cultum inferre viderentur Ecch. Ench. cap. de vener Sanct. Touching Antiquitie I appeale to their owne Ecchius The Apostles saith he would not insert this doctrine into the written word lest they should seeme ambitiously to assume that honour to themselues and vnder pretence of worshipping the dead might bring in the worship of the Gentiles This doctrine then as it wants a foundation in scripture which a point of faith ought to haue so likewise it is most certaine for the same reason the Apostles would not deliuer it by Tradition for without doubt they would neuer teach that doctrine of faith by word of mouth which they refused to publish by their writings This is not onely probable but certain true and therefore Ignatius the Apostle St. Iohns Scholler who could not bee ignorant of a poynt of Faith teacheth the virgins of that time another lesson he doth not teach them to direct their prayers and supplications to Saints and Angels
is confessed by ingenious Romanists ECckius the Romanist tells vs the authoritie of Councells is of that consequence Tollatur Cōciliorum authoritas et omnia in Ecclesia erunt ambigua dubia pendentia incert◠nā omnes mox redibūt haereses Ecck. Ench. Art de Concil that if they should be taken away All things would become ambiguous doubtfull wauering vncertaine and all heresies would reuiue againe And that the Romish proselyts might knowe what obedience ought to be giuen to Councels Gregory de Valentia giues them this caueat Si Synodus Episcopalis aut cōmunis cōsensus plurium Theologorū statueret aliquam propositionem esse propositā ab Ecclesia vt de fide tunc talis teneretur c. Valent. in Tom. 3. disp 1. q. 2. punct 5. If you finde but an Episcopall Synod or consent of diuers Diuines onely affirming such a doctrine to bee the sentence of the Church you are bound to beleeue it though it be a lie Pardon me if I beleeue them not for our aduersaries giue iust cause of suspition when their chiefest respect tends to the honour of Traditions of Fathers of Councels and the sacred Word is made a by-word of Obscuritie and Insufficiencie I speake not this as if our Church did decline the authoritie of Councells for wee professe that Generall Councels are the representatiue Body and as it were a little Modell of the whole Church We approoue the first foure Generall Councells confirmed by our Church Eliz. 1. Whitak Rat. 4. vers Camp and Acts of Parliament wee acknowledge with reuerend Whitakers The name of Councels is honorable their credit singular and their authority of great esteeme nay more wee testifie with learned Bellarmine Bell de Eccles Cōcil li. 1. c. 10 in Initio that Generall Councells are very profitable and in some sort necessary for the suppressing of heresies yet saith hee they are not absolutely and simply necessary and of this I am easily perswaded for this reason First because the Primitiue Church for the first three hundred yeres had no Generall Councells and yet perished not Againe as the Church during those three hundred yeeres continued safe without generall Councells so without doubt it might haue continued three hundred yeres more and againe six hundred yeeres after that and so likewise a thousand yeeres more for in those first times there were many heresies many schismes many vices abuses all which notwithstanding they wanted the assistance of generall Councells could not indanger the Catholike Church But admit that Councels were simply necessarie which Bellarmine denies yet their calling must be answerable to their beginning and therefore let vs first inquire by what authoritie they were first called and obserue how the Commission hath beene executed from time to time by warrantie of the first Author We reade in the booke of Numbers Num. 10.1 2. that the Lord commanded Moses to make two Trumpets of siluer that hee might vse them for calling of the Assembly Moses according to Gods Law did assemble the people and saith the Text Deut. 33.5 Moses was king in Iesurum when the heads of the people and the tribes of Israel gathered together Moses then had Ius Regale a Regall power although in proprietie of speech hee were no King and by this Regall power hee assembled the people and this authoritie was executed by him as by a King This right was assumed after him by King Dauid by king Solomon by king Iosiah by king Iehoshaphat and so from Moses to the Maccabees they all practised the same power of calling assemblies as Kings Princes and there was none of Gods Prophets I say not any one that either opposed or prohibited these assemblies At the comming of Christ this commission was renewed but not altered there was no new order for calling them other then had bin taken in the old Law assoon as kings receiued the Christian faith they executed the same power of the Trumpets which was first granted to Moses The first Councel of Nice it was the first and best Generall Assembly that was summoned in the Christian world after the Apostles time and this was called by the Emperor Constantine the Great The 2d. generall Councell at Constantinople was called by the Emperor Theodosius the elder The third at Ephesus by the Emperor Theodosius the younger The fourth at Chalcedon by the Emperor Valentinian and Martian These foure generall Councels are likened by Gregorie to the foure Euangelists and these had their right calling by Kings and Emperours and not by the Bishop of Rome If wee looke vpon particular Councels it will appeare they were likewise called by Kings and Princes in their seuerall dominions for many ages The first Councell of Arles was called by Constantine the Great The Councell of Aquileia was called by the Emperors Valentinian and Theodosius The first of Orleance by king Clodoueus the second of Orleance by Chidelbert the French King and this maner of calling assemblies by Kings and Emperors continued from Moses to Constantine and from Constantine to Arnulphus aboue 2400. yeeres for otherwise if this new assertion must take place The Pope must call Councels the first foure Generall Councells which all Christians had in such reuerence not one of them is a lawfull Councell nay saith our Reuerend and learned B. Andrewes D. Andrews in his Sermon of calling Assemblies The Church of Christ hath to this day neuer a General Councell Vnâ liturâ with one wipe wee dash them out all wee haue neuer a one no not one And that you may know it is not the testimonie of the Protestants alone Cardinall Cusanus doth witnesse with vs Cusan Cōcord Cath. lib. 3. ca. 13. 16. that all the Generall Councels to the eight inclusiuely were all called by the Emperours and that wee may iustly charge the Pope of Vsurpation both in calling and assuming a preheminence of place and dignitie in Councels Semper inuenio Imperatores et Iudices suos cum Senatu Primatum habuisse officiū Praesidentia per interloquutiones et ex consēnsu Synod◠sine mandato conclusiones et iudicia fecisse Cusan de Con. lib. 3. c. 16. the Cardinall makes this confession I euermore finde that the Emperors and their Iudges with the Senate had the gouernement and Office of Presidence by hearing and conferring of matters and that they made Conclusions and Iudgements with the consent of the Councel and without any further Commission Those men therefore that are so earnest in calling vpon vs for Councells should first shew vs the lawfull calling of their assemblies If Demetrius and his fellowe craftsmen will assemble together of their owne heads and keepe a shouting and crying for the great Diana of their Religion this rowt will prooue a ryot and is punishable by the Lawes of God and man away therefore with this confusion away with Demetrius assemblies If Pope Innocent the Third will assemble in his owne name contrary
our aduersaries makes nothing for their purpose for if Cyprian say that Infidelitie cannot come to the Romans whose faith was praised by the Apostles mouth then can none of the people of Rome erre because the faith of them all was praised by the Apostles mouth but the trueth is this holy Father speakes not there of matters of faith nor of the stabilitie of the Romane Church although most Romanists so translate it and apply it but of the tumultuous and disorderly courses of certain lewd persons who being censured by the Bishops of Africa fled to the Bishop of Rome for protection of their cause and therupon vpbraideth them that they came to Rome with lyes and tales which could finde no admittance nor harbour there Nauigare audent et à schismaticis et profanis literas ferre nec cogitare eos esse Romanos quorum fides Apostolo praedicante laudata est adquos persidia non potest habere accessum Cypr. lib. 1. Epist 3. when as they might wel vnderstand that the Romans were men whose Faith was commended by the Apostle Et ad quos perfidia non potest habere accessum vnto whom perfidiousnesse could haue no accesse that is they would giue no eare to their perfidious and calumnious suggestioÌ„s This therefore I must needs say is vnfaithfulnesse and perfidiousnes in the Church of Rome wilfully to misapply those things which make nothing for them I proceed from the infallibilitie of the Church to the authoritie of it wherein you shall likewise obserue the Romanists doe insist especially vpon that knowne confession of St. Austen Ego vero Evangelio noÌ„ credereÌ„ nisi me Catholicae Ecclesiae coÌ„moueret authoritas Aug. contr Ep. Fund cap. 5. I should not haue beleeued the Gospell except the Authoritie of the Church had mooued mee thereunto But I pray what doe these words concerne the Roman Church why should they bee applied rather to the Roman then to his owne Church in Africa or our Chuch in England for hee speakes not of the Roman Church or any particular Church but of the Church indefinitly Moreouer their owne Canus professeth Canus loc Theol. lib. 2. cap. 8. that St. Austen had to doe with a Manichee who would haue a certaine Gospell of his owne admitted without further dispute In this case saith he St. Austen puts the question What if you finde one which doeth not beleeue the Gospell what motiue would you vse to such a one to bring him to your beliefe I for my part saith hee should not haue beene brought to imbrace the Gospell if the Churches authoritie had not swayed with me 〈…〉 reâ— Cyâ— Epiâ— And from hence also Bishop Canus drawes this sound conclusion The faith of the Gospel is not founded vpon the authority of the Church This Exposition of their Romanist is agreeable to our belielfe for wee professe that the first outward motiue to bring men to the knowledge of the Scriptures is the authoritie of Gods Church Hooker Eccles Polit. lib. 3. If I beleeue the Gospell saith Hooker yet is Reason of singular good vse for that it confirmeth me in this my beliefe the more If I doe beleeue as yet neuerthelesse to bring mee to the number of beleeuers except reason did somewhat helpe and were an instrument which God doeth vse to such purposes what should it boot to dispute with infidels and godlesse persons for their conversion and perswasion in that poynt Hee therefore that shall conclude from St. Austens doctrine which he professed in the name of an heretike let him receiue his answer from the same Father when he makes his confession as a true Catholike Ex veritatis ore agnosoo Ecclesiam participem veritatis Aug. in Psal 57. By the mouth of God which is the trueth I know the Church of God which is partaker of the trueth But as it happeneth sometimes that hee who hath fallen into the hands of an vnskilfull Physician is loath afterwards to commit himself euen to a good one Aug. lib. 6. Confess c. 4 So was it in the state of my soule saith Austen which could not bee healed by beleeuing and for feare of beleeuing false things it refused to be cured by true ones And in the Chapter following whilest hee was yet a Manichee hee makes this humble confession Thou Lord Idem Confess l. 6 c. 5. didst perswade mee thus I say not that they were blameable who beleeued thy Bookes which thou hast grounded by such authoritie throughout almost all the nations of the earth but that they indeed were blameable who beleeued them not and that no â—are was to bee giuen to any if peraduenture they should say to mee How dost thou know that these Bookes were imparted to mankind by the Spirit of that one God who is true in himselfe and most true when hee speaketh to vs for that is the very thing it selfe which is especially to bee beleeued Thus St. Austen the Catholique interprets Austen the Heretique After his conversion to the trueth the blessed Spirit did perswade him that there was no eare to bee giuen to those men which made such doubts and questions as are dayly made in the Church of Rome viz. How doe you know the Scriptures to bee the Word of God but as the Samaritans beleeued that Christ was the promised Sauiour vpon the report of a woman yet afterwards when they heard him themselues they professed they beleeued him for his owne sake and not for the womans report So likewise this holy Father first conferred with flesh and blood as the most knowne familiar meanes to introduce a sauing knowledge but after hee had receiued the Spirit and word of trueth he like the Samaritans beleeued the Gospel not for the Churches sake but for Christs own authoritie and his Gospels sake The Authoritie of the Church is rightly compared to a Key which openeth the dore of entrance into the knowledge of the Scripture now when a man hath entred viewed the house and by viewing it likes it and vpon liking resolues vnchangeably to dwell there hee doeth not set vp his resolution vpon the key that let him in but vpon the goodnesse and commodiousnes which he sees in the house I omit diuers Expositions of the learned Romanists touching this saying of Austen Durand l. 3 Dist 24 q. 1 Diedo de Eccl. Script dogm lib. 4. c. 4. Geâ—s de vita spir Animae lect 2. Coroll 7. Durand Driedo and Gerson tell vs That those words of Saint Austen had relation to the Primitiue Church which both saw Christs person and his miracles heard his doctrine Aquinas saith Augustinus de Ecclesia vt causa praeponente non vt fundamento fidei loquitur A quin. in 2 2. quaest 2. art 7. that St. Austen spake of the Church as an ouer-ruling cause but not as a foundation of Faith And for a conclusion of this poynt The minde of the faithfull beleeuer doth not rest in the
iudgement of the Church for saith Stapleton Although the Church by reason of her Ministerie and Mastership receiued of God Stapl. lib. 3. de author Scrip. c. 12. doth cause vs to beleeue yet the reason wherefore wee beleeue is not the Church but God speaking within vs and witnessing his trueth vnto vs by his holy Spirit Thus briefly touching the authoritie of the Church now I proceed to our aduersaries claim touching the Vniuersalitie of it Lessius the Iesuite tells vs The Church of Rome Sola Ecclesia Romana eique adhaerens multitudo Ecclesia Catholica c. Less in Consult Consid 6. and that Church onely and the multitude adhering to it is the Catholique Church the Religion of this Church is Catholique the faith is Catholique the doctrine is Catholique and their followers are tearmed Catholikes What is properly vnderstood by the Catholike Church St. Austen deliuers in these words Non haec aut illa It is not this Church Toto orbe diffusa Aug. de rudibus Catech c. 20. or that Church but the Church dispersed throughout the whole world Maiores nostri Catholicā nominarunt vt ex ipso nomine ostenderent quia per totum est Aug de Vnit Eccles cap. 2. and from hence Our Ancestours named the Church Catholique that by that name they might demonstrate the Vniuersall If then the Church of Rome can prooue their Church Vniuersall there would be an end of all controuersies for we professe our selues to bee members of the vniuersall Church wee say that Church can neither erre totally nor finally and wee willingly grant that out of that Church there is no saluation But certainly this last Tenet doeth strongly euince that the Roman Church is not Vniuersall for Saint Stephen and St. Iames and others suffered Martyrdome and were saued in the Church of Hierusalem and in the Church of Antioch before the Church of Rome was euer heard of and they were all members of the vniuersall Church But let the Church of Rome claime what title or prerogatiue she list shee is in danger to fall vpon a Rocke for if shee confesse that shee is a particular Church shee stands subiect vnto errour if shee assume the title of Vniuersall she is altogether invisible for Vniuersale sentitur non videtur That which is Vniuersall is vnderstood not seene It is the Article of our Creed I beleeue the Catholique Church and Hoc enim veracitèr dicitur credi quod non potest videri Greg. Dial. 4. c. 4. that is truely said to bee beleeued which is inuisible saith Gregorie And that the world may know the Romanists are Nominals such as vaunt of the name of Catholikes as the Donatists did in the Primitiue Church when they want the nature of the thing it selfe their owne Waldensis who well vnderstood how to make a difference betwixt the particular Roman and the Vniuersal Catholike Church tels vs Wald. de doctr Fidei lib. 2. art 2. cap. 19. The Church whose faith neuer faileth according to the promise made to Peter is not any particular Church as the Church of Africa nor the particular Romane Church but the Vniuersall Church not gathered together in a Generall Councell which hath sometimes erred but it is the Catholique Church dispersed through the whole world from the Baptisme of Christ vnto our times which doeth hold and maintaine the true Faith and faithfull testimony of Iesus Neither was this the particular opinion of one priuate man but many Bishops and learned Doctors did professe publikely in the Councell of Ferara Quacunque facultate Romana Eccles praedita sit vniuersali Ecclesiae inferior sit Concil Ferar Sess 10 With whatsoeuer power the Church of Rome is indued yet it is inferiour to the Vniuersall Church And if wee require a cloud of witnesses behold both Princes and Cardinalls and Bishops in the great Councell of Basil resolued and declared Ecclesia Romana non est vniuersa sed est de vniuersalitate corporis mystici Concil Basil in Appendice That the Church of Rome is not Vniversall but a part of that vniversall mystical body of Christ as appeareth by Gregorie Therefore for as much as it is a member of the said body it is not neither can it be the Head of the same body since there is a difference betwixt Head and members Thus if wee looke for Infallibilitie it is not found in the Romane Church If wee looke for the Authoritie of the Church it is inferiour to the Scriptures vnlesse they say the Scripture is vnder the Church as some say the Sunne is vnder a cloud when it is aboue it If wee looke for Vniuersalitie the Romane Church is but a member and no sound member of the Vniuersall Let vs therefore examine in particular where or in whome wee shall finde this Church which doeth assume those great and glorious Titles to her selfe SECT XIX The Church which our Aduersaries so much magnifie amongst themselues is finally resolued into the Pope whom they make both the Husband and the Spouse the Head and the Body of the Church SAint Matthew tels vs that our Sauiour Christ gaue charge to Saint Peter as well as to the rest of his Disciples that if any dissention did happen which they could not well reconcile among themselues they should tell the Church If Saint Peter himselfe was commaunded to tell the Church and the Pope bee St. Peters Successor it would somewhat trouble a doubtful Recusant how to vnderstand and beleeue the Pope for the Church for if Christ had taken Peter for the Church it is not probable hee would haue bid him tell the Church for that had beene all one as to bid the Church tell the Church Yes Postremò dicere Ecclesiae id est sibi ipsi Bel. de Concil author lib. 2. cap. 19. saith Bellarmine the Pope ought to tell it to the Church that is to himselfe I take not vpon me to answer this learned Cardinall but I dare avowe that this Exposition of Scripture is not according to the Article of his faith with the vniforme consent of Fathers Howbeit by this solution of Dic Ecclesiae wee are informed where and in whom wee may finde the Romane Church Gretzerus the Iesuite puts the question touching the Pope and returnes his answere in this manner Ais tertio interpretátur Ecclesiam Papā non abnuo quid tum Gretz def c. 10. l. 31. de verbo Dei Thou saiest they interpret the Church the Pope I graunt it what then yet wee may doubt of his sentence for how can wee bee certaine that he erres not Yes saith hee from these sayings I will giue thee the keyes c. The gates of Hell shall not preuaile c. Whatsoeuer thou bindest shall bee bound c. But who shall iudge of the sense of these places How shall I know those things are spoken of the Pope From Ecclesiasticall Tradition from the consent of our Elders from the Suffrage of
all Antiquitie from the Text it selfe if there bee brought no peruerse or preiudicate opinion against it to conclude whether thou wilt or no thou shalt beleeue it from the Popes owne Sentence and determination To this Church then lyeth an appeale from Scriptures from Councels from the Essentiall Church and for that cause Cardinall Bellarmine proclaimes it as the Popes Champion Bellar. de Concil author lib. 2. cap. 17. Nos defendimus Wee maintaine that the Pope is simply and absolutely aboue the vniuersall Church and aboue Generall Councells and as great men sometimes loue to bee soothed vp in their greatnesse and are led with opinion of their Parasites to beleeue that for a trueth which is but a suggestion of falsehood so it came to passe touching the Popes power in these latter dayes they did so much atatribute to his Authoritie and Infallibilitie deriued from Peter that Cardinall Zabarella rightly obserued and ingenuously confessed They haue made the Popes beleeue Persuaserunt Pontificibus quod omnia possunt sic qd facerent quicquid liberet etiam illicitet sint plusquaÌ„ Deus Zabarella that they might doe all things whatsoeuer they listed yea notwithstanding they were things vnlawfull and thus saith he they haue made him more then God Bishop Begnius in the last Councell of Lateran speaking to Pope Leo cryes out in admiration of his Holinesse Ecce venit Leo Behold heere commeth a Lyon of the Tribe of Iuda the Root of Dauid Te Leo beatissime saluatoreÌ„ expectauimus apprehende scutum c Concil Later 5. Sess 6. in orat Begn ad Leon. 10. behold hee hath raised vp a Sauiour which shall deliuer the people of God from the hand of the destroyer Thou art hee O most blessed Leo whom we haue expected as a Sauiour take vp thy sword and buckler and arise in our defence And thus by degrees first Vox populi the common people by admiring his greatnesse then Bishops Cardinals by their flattering suggestions haue at last ascribed infallibilitie of Iudgement to his Authoritie which I am verily perswaded neuer Pope did beleeue in himselfe and hereby they haue aduanced him aboue Fathers aboue CouÌ„cels aboue the Church and now at last made him the whole Church in so much that some of his own side are not ashamed to professe Beard Mot. 6. vide in Iewel p. 49. that the Pope may dispense against the Apostles yea against the new Testament vpon good cause and also against all the precepts of the Old Syluester Prierias Master of the Popes palace goeth further hee giues vs to vnderstand that the authoritie of the Roman Church QuicuÌ„que noÌ„ innititur doctrinae Romanae ecclesiae ac Romani Pontificis tanquaÌ„ Regulae Dei infallibili à quâ etiam sacra Scriptura robur trahit et authoritatem hereticê° est Sylu. Prier contra Luther and of the Bishop of Rome is greater then the authoritie of Gods Word and therupon he concludes Whosoeuer leaneth not to the doctrine of the Roman Church and of the Bishop of Rome as vnto the infallible Rule of God of which Doctrine the holy Scripture taketh force and authoritie he is an heretike And for a further confirmation of this beliefe Gretzerus the Iesuite makes this conclusion Id solum pro verbo Dei veneramur ac suscipimus qd nobis Pontifex ex Cathedra Petri c. Def c. 1. l. 1. de Verbo Dei p. 16. Wee doe receiue and reuerence that onely for the Word of God which the Pope as supreame Master of the Christians and Iudge of all controversies doth determine in the Chaire of Peter Now if it happen that some Proselyte of a tender conscience should make some scruple whether the Pope ought to be heard and obeyed when hee is a murderer a Sorcerer and a wilfull subuerter of the truth as some Popes haue been Hosius their Doctour wisheth them not to trouble theÌ„selues with such idle curiosities Iudas ne sit an Petrus au Paulus Deus atteÌ„di non vult sed soluÌ„ hoc qd sedet in Cathedrâ Petri de cuius ore legem requirere iussus est Hoc soluÌ„ spectari vult Hos in Confess Petricouien ca. 29. God will neuer haue thee consider saith he whether the Pope bee a Iudas or a Peter or a Paul it is sufficient onely that he sitteth in Peters chaire that hee is an Apostle that he is Christs Ambassadour that he is the Angell of the Lord of Hostes from whose mouth thou art commanded to require the Law This thing onely Christ would haue thee to consider Againe admit a Councel a whole congregation of men should make a doubt whether the Pope may erre and by reason of that scruple would not readily obey him Cardinall Bellarmine by way of preuention Si autem Papa erraret praecipiendo vitia vel prohibendo virtutes teneretur Ecclesia credere vitia esse bona et virtutes malas nisi vellet contra conscientiaÌ„ peccare Bell de Pont. li. 4. c. 5. giues them this lesson If the Pope should so farre foorth erre as to command vices and forbid vertues the Church were bound to beleeue that vices are good and vertues are euill vnlesse shee will sinne against her owne conscience Heere is an implicite faith commanded let the Popes doctrine bee true or false if the Romanists will resigne vp their senses and vnderstanding to this Vertuall Church which is the Pope they shall haue a Priest Cardinall for their Tutors but by their leaue they may make shipwracke of their faith by being their Disciples I proceed from an implicite faith to a blinâ— obedience and therein I will giue you a remarkeable example from another Schooleman who aboue all things doeth honour and commend a blinde obedience to the Church that is to the Pope Gregorie de Valentia tells vs of an Italian Merchant of Placentia who reasoned and resolued with himselfe in this manner I hold it is better to professe the Romane Religion Laurent disceptatio Theolog. pag. 5. then the Lutheran First because I can briefly learne the Roman faith for if I say what the Pope sayes and deny what the Pope denies and if he speake and I hearken vnto him this alone is sufficient for mee but if I should bee a Lutheran I must learne a Catechisme I must search the Scriptures which in trueth I cannot intend when I must look after the Ships of Italy and my Merchandise beyond the Seas You haue heard the reason why this Layman did dislike the Protestants Religion and what was the rule of his Roman faith now heare what iudgement this learned Schooleman giues concerning this Merchant DeuÌ„ nihil habiturum God saieth he will haue nothing to lay to the charge of this man at the dreadfull day of Iudgement To say nothing of this presumption I pray God that Pagans Infidels who knew not Christ arise not vp in Iudgment against them that teach such doctrine for whereas
contr haeres cap. 9. yet would hee by no meanes allowe that euery Pope had Infallibilitie in a right line of succession from Peter For admit saith hee that we are bound to beleeue out of Faith that the true successor of Peter is the supreame Pastor of the Vniuersall Church yet we are not bound to beleeue with the same faith that Leo or Clemens is the true Successour of Peter because we are not bound to beleeue it as a point of faith that either of them had a right and Canonicall election The reason as I conceiue why this Succession in person is become so doubtfull and vncertaine amongst themselues is partly grounded vpon their owne Councels and their Popes Decrees Conc. Flor. in Decret Eugen. for the Councell of Florence declared that the intention of the Priest did ordeine the Sacraments and consequently if his intention did faile at the time of Consecration the Sacrament of Orders was vtterly voyd and the Priests Ordination and Succession for want of intention was of no effect and as touching the Popes Decrees Iulius the second aboue 120 yeres since published and declared by his Bull which all Cardinalls at the entrance of the Conclaue are sworne to obserue That if it happen the election of the newe Pope bee made and done Bulla Iulij 2. in lib. Constit Pont. Constit 1. Novus Homo either by him that is chosen or by any other of the Colledge of Cardinals by the heresie of Simonicall contracts giuing promising or receiuing any goods of any kind or by making of any other promise or obligation of what kind soeuer whether it bee done by themselues or others by a few or by many that not onely the election or assumption so made shal bee from the very moment void and of none effect but that safely and lawfully they may hold esteeme and eschew him as a Magician an Ethnicke a Publican and an arch-heretique Now if any man make a question whether the Pope can commit any Simonie or no let him take his answere from the Popes creature Thomas Aquinas tells vs Papa potest incurrere vitium Simoniae sicut et quilibet alius 2. 2. q. 100. that the Pope may incurre the sinne of Simonie as well as any other Besides the Popes Bull would neuer haue said If any Pope happen to bee chosen Simoniacally if they had not beleeued that the Pope might commit Simony On the other side if it bee demanded what Pope in these latter times is guilty of that crime their owne Treatise intituled Novus Homo The new Man doth plainely manifest that Sixtus Quintus did climbe into the Chaire by foule Simony and that since the death of Gregorie the thirteenth his predecessour there hath not been any true Pope rightly and Canonically elected He who was sometimes a Pope proclaimed to the world by his publike Writings Aeneas Syl. de Gost Conc. Basil lib. 1. Of the Popes of Rome we might shew foorth very many examples that they haue beene found either heretikes or else defiled with other vices But it shall suffice for a conclusion of this poynt the ground of Peters succession is doubtfull the Popes Infallibilitie deriued from Peter is vncertaine and consequently the Romanists haue but a Morall coniecturall knowledge for their Rule of faith I call Bellarmine himselfe to witnes the truth of this assertion Ius successionis Pontificum Romanorum in eo fundatur qd Petrê° Romae sedeÌ„ suam c. Bellar de Pont. lib. 2. cap. 1. Ratio successionis ex facto Petri. Ibid. c. 12. First the right of Succession in the Popes of Rome is founded in this saith the Cardinall that Peter by Christs appointment placed his Seat at Rome and there remained till his death So that the reason of Succession hath his beginning from the fact of Peter From hence there will arise two questions the one whether the Lord did command Peter to make his Sea at Rome the other whether the Pope did rightly succeed Peter Non est improbabile DominuÌ„ apertè iussisse vt Petrê° sedeÌ„ suaÌ„ Romae figeret Bell. de Pont. lib. 2. c. 12. Non est de fide divino et immutabili praecepto Romae sedeÌ„ Petri esse constitutaÌ„ est tamen probatissimum et piè credendum Bel. de PoÌ„t lib 4 c. 4. Fortè noÌ„ est de iure diuino RomanuÌ„ Pontificem Petro succedere Idem ibid. §. Observandum if hee were at Rome For resolution of these points the Cardinall makes these seuerall answers First It is not improbable that our Lord did plainely commaund Peter to make his Seate at Rome yet this is no matter of Faith nor yet of a diuine and vnchangeable precept but it is most probable and it is piously to bee beleeued To the second he answereth Peraduenture it is not De Iure divino from diuine right and authoritie that the Pope succeedeth Peter yet it doth appertaine to the Catholike Roman Faith Thus by Bellarmines confession it is but probable and piously to be beleeued that Peter was at Rome and made his Seate there and therefore at the best it can bee but probable that the Pope should succeed Peter in that Sea Besides there is no necessitie to beleeue it for saith hee it is no point of Faith and withall if Christ gaue any such precept yet it may be changed Againe if the Pope doe succeed Peter it is but with a Peraduenture it may be so and it may not bee so for saith hee it is not of any Diuine right or command although it belong to the Catholique Romane faith Adde to these the vncertaintie of their pastors Intention in the ordination of their Priests the vncertaintie of their Simoniacall contracts which make void their election the knowne and condemned heresies of Popes in the Roman Sea with the vncertaintie of Peters being at Rome on which all the succession of person and doctrine doth depend and tell me if the Popes infallibilitie which is grouÌ„ded wholly vpon probabilities can bee the Rule of faith tell me whether the Pope or his predecessors haue had an vndoubted succession in doctrine and person tell mee whether to neglect the most safe and sure rule of Scriptures and to follow this morall and coniecturall faith bee not Via dubia a doubtfull and vncertaine way and Vid Deuia a wandring and By-way SECT XXI The Infallibilitie of the Popes Iudgement which is made the Rule of Faith to determine all Controuersies is not yet determined by the learned Romanists amongst themselues TO lay a sure Foundation that this Papall building may be strong and immoueable Hostiensis Papa Christus faciunt vnum ConsistoriuÌ„ c. Extr. de Translat Prael C. Quanto Ab. by way of preuention giues vs to vnderstand that the Pope and Christ make but one Consistory so that sinne excepted to which the Pope is subiect the Pope in a manner can do all that God can doe He might more truely haue added
of the holy Ghost were wholly at the Popes command to breath onely where hee will haue him It is confessed on both sides that Christ is the Way and Trueth and by his word he hath prescribed a sure an infallible rule to find out the truth If the Scripture were but a partiall rule yet by Bellarmines owne confession it is the most certaine Scriptura â—egula credendi cerrissima tutissimaque est Bell. de Verbo Dei lib. 1. cap. 2. and most safe rule of faith Now â—et vs see what is the most certaine rule of the Roman â—aith and on what assured meanes their proselytes may â—est satisfied and infallibly â—nstructed for the saluation â—f their soules Suarez the â—esuite tells vs It is the Catholike truth Veritas Catholica est Pontificem definientem ex Cathedrâ esse RegulaÌ„ Fidei quae errare non potest quaÌ„do aliquid authenticè proponit vniuersa Ecclesia tanquaÌ„ de fide c. Suarez de Tripl virt Theol. Sect. 8. disp 5. de reg pag. 214. Censeo esse rem de fide ceâ—taÌ„ Suar. ibid p. 214. that the Pope defining in his Chaire is the rule of Faith which cannot erre that is wheÌ„ he doth propose any thing authentically to the vniuersall Church to be beleeued 〈◊〉 a diuine faith and thus saith he all Catholike Doctors teach in these dayes and I thinke it 〈◊〉 be a thing certainly to be beleeued This Iesuit maintainâ—â— the Infallibility of the Pope yet speakes but as he thinks and withall tells vs It is thâ— Catholike doctrine of these times when as hee should haue prooued it by ancient Records that it was the Catholike doctrine of all ages For there is no man liuing let him be Papist oâ— Protestant if hee be a man of â—nderstanding but will holâ— it most requisite and absolutely necessary that the rule of faith should be declared by Christ and his Apostles by Catholike Traditions by Generall Councels by the consent of Fathers and the whole Christian world and certainly if the Popes Decrees conclusions be that rule of faith they ought to be confirmed by al those testimonies since on his judgment both Councels Bishops do depend but especially since the error of the Pope is adiudged to be the error of the Vniversall Church Againe he that deliuered what hee thought was the Catholike doctrine of these times touching the Popes Infallibility in generall tels vs of an other point at that time questionable viz. Whether it was to bee beleeued as an Article of faith Idem ibid. pag. 218. that the or that particular Pope were 〈◊〉 true Pope This doctrine saith he I taught at Rome affirmatiuely in the yeere 1585 but withall professeth that many at that time thought otherwise He that proclaimed it to the world that the Popes definitiue sentence in his chaire was the rule of Faith withall professeth that within these few yeeres it was not resolued whether this or that particular Pope might erre or no. And as it was obserued by a judicious and religious Gentleman M Noy of L. Inne for I shall gladly acknowledge any thing that I receiued froÌ„ any man this later question produced a new Quaere viz If the Pope were not a true Pope and Canonically elected then that person which worshipped a Saint canonized by that Pope commits flat Idolatry by reason the Saint wants his right Canonization for want of the Popes true and Canonicall election Many such doubts said he were mooued touching this Rule of Faith which neither the Iesuite was able to resolue nor the Church had as yet determined Hee that can but spell and put these things together would feare and tremble to think he hath no better assurance of his saluation then a doubtfull vncertaine questionable and vrresolued way to guide him into the paths of sauing knowledge And that the world may know the Rule of Faith which ought generally to bee receiued De Fide of all the faithfull is altogether doubtfull in the Roman church I haue summoned 12 of the Popes disciples to deliuer their seuerall opinions concerning the Popes Infallibilitie but how they concurre in witnessing the trueth of this Doctrine I leaue it to bee iudged Bellar. de Rom. Pont. l. 4. c. 6. 1. Bellarmine It is probable that the Pope not onely as Pope cannot erre but as a priuate man cannot fall into Heresie or hold any obstinate opinion contrary to the Faith 2. Albertus Pigghius Piggh. de Eccle. Hier. lib. 6. c. 13. The Iudgement of the Pope is more certaine then the Iudgement of a Generall Councell or else the whole world 3. Hosius Hos lib. 2. cont Brent Bee the wickednesse of Popes neuer so great it can neuer hinder but that this promise of God shall euer be true The Popes shall shew thee the truth of Iudgement 4. Iohannes de Turrecremata Ioh. sum de Eccles lib. 2. cap. 112. It is better to rest vpon the sentence of the Pope which hee deliuers out of Iudgement then the opinions of whatsoeuer wise men in matters of Scripture for euen Caiphas was a High Priest and although hee was wicked yet hee prophecied truely 5. Siluester Prierias Whosoeuer leaneth not to the Doctrine of the Romane Church I'tier contr Lutherum and Bishop of Rome as vnto he Infallible rule of God of which doctrine the holy Scripture hath taken force and authoritie hee is an heretike Episc Bitont Conc. ex Rom. 1. cap 14. Romae habit 6. Cornelius Mus I must ingenuously confesse I would giue more credit to one Pope in matters of faith then to a thousand Augustines Hieromes or Gregories c. For I beleeue and know the chiefe Bishop in matters of faith cannot erre because the authoritie of the Church in determination of things belonging to faith is resident in that Bishop and so the errour of that Bishop should come to be the errour of the vniuersall Church Thus the great Mountaines were in labour and at last appeares Ridiculus Mus This man cares neither for Fathers nor Councells he knowes the Pope cannot erre and he is a man of experience You may beleeue him for hee was a Preacher at twelue yeeres old saith Sixtus Senensis but there are six more of the Popes sworne seruants they are Legales homines and craue audience hauing the said power and iurisdiction with the rest onely they say they cannot flatter they must and will speake the trueth in this howsoeuer the rest bee diuided from them and first concerning the first of the second ranke 7. Alphonsus de Castro We doubt not Non dubitamus an hareticum esse et Papam esse coire in vnuÌ„ possint Non enim credo esse aliquem adeò impudentem Papae assertatoreÌ„ vt ei tribuere hac velit vt nec errare nec interpretatione sacraruÌ„ literarum hallucinari possit cum constet plures Papas adeò illiteratos esse vt Grammaticam penitus ignorent qui fit vt
and Aquinas Bellarmine tells vs Bellarm. de Euch. lib. 5. cap. 15. They were not carefull of that which is now in question viz. the daily renewed reall sacrificing of Christ Touching Scotus their own Suarez tels vs Suar. in 3. Tho. Euch. disp 5. sect 2. he was to bee corrected for his opinion of the Sacrament Touching Durand Bellarmine professeth That saying of Durand is hereticall Bellar. de Euch. lib. 3. cap. 13. although hee is no heretike because hee is ready to submit to the iudgement of the Church Thus for want of that sure rule of faith which is squared by the Word of God both Priests and people rest doubtfull of the issue and their successe in controuersie 1 Cor. 14.8 and if the Trumpet giue an vncertaine sound who shall prepare himselfe vnto the battell saith the Apostle It is no difficult matter to runne through all ages and all points in difference betwixt vs and to shew that many Priests and Bishops who liued and died members in the Roman Church taught different doctrine from the now Roman faith This way therefore is certainly vncertaine and this was easily discouered by their Superiors insomuch that Stapleton by way of preuention prescribeth this direction for the common people Non quid sed quid loquatur fidelis populus attendere debet Ordinarius Ecclesiae Doctor audiendus est non indicandus Stapl. princ fid doct contr 4 lib. 8. c. 5. 9. They must not intend what is spoken but attend to him that speaketh for hee is to be heard and not iudged And because through such blind obedience and implicit beliefe it might be thought a poore lay man will not bee able to render an account of his faith the Rhemists proclaime it for sound and Catholike doctrine that if an ignorant Papist be conuented before the Commissionere for his Religion he shall appeale onely to the Romane Church and his owne Church shall sufficiently warrant his beliefe Rhem. Annot in Luk. 12.11 He saith enough and defendeth himselfe sufficiently say they when hee answereth he is a Catholike man and that hee will liue and die in that Faith which the Catholique Church throughout all Christian Countreys hath and doeth teach and that his Church can giue a reason of all the things which they demaund of him How poore an Apologie he makes for his Religion that saith he is a Catholike and thinkes to be saued by another mans faith who doeth not vnderstand Saint Peter who is pretended to be the Popes predecessor taught the Catholiques of former ages an other lesson 1. Pet. 3.15 Be ready saith hee alwayes to giue an answere to euery man that asketh you a reason of that hope that is in you with meekenesse and feare But obserue the policie of the Church of Rome they pretend that Ignorance is the Mother of Deuotion and therefore say they it will be sufficient for the lay people to beleeue the Priest and to rest vpon the authoritie of the Church and for that purpose Bellarmine instructeth his Disciples that the learned must labour and search out the mysteries of Religion but the ignorant may sit and take their ease The oxen did plow and labour Roues arabāt et asinae pascebantur iuxta eos docet per boues significari homines doctos per asinas homines imperitos qui simplicitèr credentes in intelligētia maiorum acquiescunt Bell. lib. 1. de Iustif c. 7 saith Gregorie and the asses fed by them By the oxen saith the Cardinall are meant the learned Doctors of the Church by the asses are meant the ignorant people which out of simple beliefe rest satisfied in the vnderstanding of their Superiors I will not applie the Cardinalls illustration for I speak not this out of scorne and disgrace but out of shame and pitie to see the poore ignorant soule not onely abused in the name but in the nature of that thing which concernes the saluation of his soule Canus their owne Bishop of Canaries professeth openly that it was the custome of vnlearned men of Saracens of Pagans of Heretiques Canus loc Theol. lib. 12. cap. 4. to receiue the blind and senselesse opinions of their Sects without iudgement and examination And Espenceus tells vs Espenc in 2 Tim. 3. Num. 17. It was the Colliers faith who being demanded what hee beleeued made answere he beleeued what the Church beleeued and the Church beleeued what hee beleeued Is not this the practise of the church of Rome at this day Are they not fully perswaded that without deepe ignorance of the people it is not possible for their Church to stand doe they not in this point particularly vrge these the like Scriptures Obedience is better then sacrifice Heare the Church The Priests lips preserue knowledge and the like How fitly may I say prophetically doth St. Hierome reflect vpon the Priests of these latter times wherein they chase the people from the Scriptures and suffer them vtterly to know nothing Nolint discipulos ratione aiscutere sed se Praecursores sequi Hier. in Esay lib. 9 cap. 30. These men saith hee challenge vnto themselues such authoritie that whether they teach with the right hand or the left whether they teach good things or bad they will not haue their disciples with reason to examine their sayings but onely for to follow them being their leaders And certainly herein they much resemble the Iewes who as Lyra reporteth had that conceit of their great Rabbies in so much they made it their open profession Respōdendū est quicquid hoc modo proponitur etiamsi dicant dextrā esse sin strā Lyra in Deut. ca. 11. Whatsoeuer they say vnto vs we must needs receiue it yea although they tell vs the right hand is the left And this is the actiue authority the Bishop or Parish Priest doth exercise toward the people and this is the passiue obedience with an implicite faith the people submits vnto the Priest Giue me leaue therefore to speake vnto the Roman Bishop or Parish Priest in the words of St Austen the ancient Father Aug. contr Epist Manich c. 5. Athanas Tom 2 in Serm. contr eos qui iubent simplicitèr credere quae ipsi dicunt Vsque adeò me stultum putas c. Doest thou thinke mee such a foole without reason rendred I should beleeue what you would haue mee and what you dislike I should not beleeue Shall I beleeue without iudgement or reason shall I not inquire nor consider what is what may bee what is profitable what is decent what acceptable to God what sutable to Nature what agreeable to Truth Since then no humane authoritie can bee the Rule of faith since there can bee no certaintie no infallibilitie foūd in any particular Priest or Bishops for particular men may erre I will conclude with that safe and infallible rule which St. Chrysostome gaue to the Christians of his time Let vs not haue the opinions of