EloquioruÌ„ Dei. Tolet. coment in Rom. 3.2 according to Saint Pauls testimonie Vnto the Iewes were committed the Oracles of God these Oracles as Gods pledges were preserued by them saith Cardinall Tolet and according to the number of the Hebrew letters they were diuided into two and twentie Bookes which is the Canon of Scripture now taught and receiued by the reformed Churches The other Bookes which wee terme Apocryphall were neuer receiued of the Iewes for Canonicall Bell de verbo Dei lib. 1. cap. 10. as Bellarmine himselfe doth testifie This Canon of the Iewes was so true and perfect at Christs comming that neither Christ nor any of his Apostles complained of it nay more they cited many things out of the Canonicall Bookes of Scripture for proofe of their doctrine with this speciall character As it is written when as in all the Gospell of Christ there is not so much as one authoritie cited by Christ or his Apostles out of the Bookes which we terme Apocryphall This Canon of the Iewes as it was intirely preserued by them and is now receiued by vs so it is likewise warranted by Christ himselfe for Saint Luke tells vs that our Sauiour after his Resurrection beginning at Moses and all the Prophets Luk. 24.27 expounded in all the Scriptures the things concerning himselfe and what hee meant by all the Scriptures hee afterwards expounds in the 44. verse of the same chapter Ibid. ver 44. These are the words which I speake vnto you which were written in the Law of Moses and in the Prophets and in the Psalmes concerning mee and hee giues the reason in Saint Luke Luk. 24.44 That all things must bee fulfilled which were written in the Law of Moses and in the Prophets and in the Psalmes concerning me Here then is the true Canon of Scripture deliuered and rightly diuided by Christ himselfe into three seuerall rankes into the Law the Prophets and the Psalmes vnder all or any of which rankes the Books which we terme Apocryphall neither are nor euer were conteined And this was the constant Tenet of the Primitiue Church touching the true Canon of the Scriptures in the first Age. In the second Age An. 100. to 200. Euseb hist Eccles. li. 4 c. 25. Melito Bishop of Sardis In an Epistle to Onesimus numbreth the Bookes of the Old Testament wherein hee maketh no mention of Iudith Tobit Ecclesiasticus nor the Maccabees and this is likewise confessed by Bellarmine Bell de verbo Dei li. 1. cap. 20. Many Ancients saith he as namely Melito did follow the Hebrew Canon of the Iewes Cum diligeÌ„ter de omnibus explorauerat omni inuestigatione comperit hos libros esse à veteris TestameÌ„ti Canone reticiendos Eus li. 4. ca. 26. And Eusebius more plainely tells vs that when hee had made diligent search of all the Bookes of Scripture hee accounted those bookes which wee terme Apocryphall to bee reiected from the Canon In the third Age. An. 200. to 300. Origen in his Exposition vpon the first Psalme saith We may not be ignorant there are two and twentie books of the Old Testament after the Hebrewes which is the number of the letters among them This is likewise witnessed by Eusebius that as Origen receiued the Canon of the Iewes Euseb lib. 6 cap. 18. so likewise he reiected those sixe bookes which wee terme Apocryphall with the Iewes In the fourth Age An. 300. to 400. Hilary Bishop of Poictiers tells vs The Law of the Olde Testament is contained in two and twentie bookes In viginti duos libros lex TestameÌ„ti veteris deputetur vt cum literaruÌ„ numero conuenirent qui ita secunduÌ„ Traditiones veteruÌ„ depâ—tantur vt Mosi sint libri quinque Iesu Naue sextus Iudicum Ruth septimus c. Hilar. in Prolog in Psal explanationem according to the number of the Hebrew letters And there he tells vs further how they are disposed and put in order according to the tradition of the Ancients in this manner There are fiue bookes of Moses Iosuah is the sixt the Iudges and Ruth the seuenth the first and second of Kings the eight the third and fourth of Kings the ninth the two bookes of Chronicles the tenth Esdras the eleuenth Psalmes the twelfth Solomons Prouerbes Ecclesiastes Canticles 13. 14. 15. the twelâ—e Prophets the sixteenth Esay Ieremy with the Lamentations Daniel Ezechiel Iob and Hester doe make vp the number of 22. bookes Cyril of Hierusalem giues the like lesson to the Reader Veteris Testamenti libros meditare duos et viginti Tu itaque cum sis filius Ecclesia non transgredi eris illius terminos Cyril Catech 4. Peruse the two and twentie bookes but meddle not with the Apocrypha meditate diligently vpon those Scriptures which the Church doth confidently reade and vse no other Athanasius tells vs Sunt itaque Canonici veteris Testamentilibri 22. literis Hebraicis numero pares praetèr istos autem sunt adhuc alii etusdem veteris instrumenti libri noÌ„ sunt Canonici qui Catechumenis tantum leguntur Sapientia Solomonis c. Athanas in Synops Nec ab hâc sententia alienus fuit Damascenê° et Athanasius quos Theologi multi secuti sunt Canus loc Theol. lib. 2. ca. 10. Euse Chro. li. 2. ex Hier. versione Eusebio atque reliquis licuit aliquando dubitare Can. lib. 2. ca. 10. The Christians had at that time a definite number of bookes comprehended in a Canon and of that Canon touching the Olde Testament they were twentie two bookes equall to the number of the Hebrew letters and as touching the Apocryphall books as namely the book of Wisedome Maccabees and the rest libri non sunt Canonici they are read onely to the Catechumens but are not Canonicall This testimony is so true that Canus confesseth hee was not onely of our opinion but also drew many Diuines after him to this opinion Eusebius Bishop of Caesarea saith The Hebrew Historie of the Maccabees reckons from thence the raigne of the Grecians but those bookes are not receiued among the diuine Scriptures This Authour is likewise acknowledged in this Tenet to be ours Haec suÌ„t quae Patres intra CanoneÌ„ concluseruÌ„t ex quibus fidei nostrae assertiones constare volueruut scienduÌ„ tamen est qd et alii libri suÌ„t qui noÌ„ sunt Canonici sed Ecclesiastici à maioribus appellati suÌ„t vt sapientia Solomonis et alia Sapientia quae dicitur filii Syrach eiusdem ordinis est liber Tobiae et Iudith et Machabaeorum libri qua omnia legi quideÌ„ in Ecclesiis voluerunt noÌ„ tameÌ„ proferri ad authoritatem ex his fidei confirmandam Ruff. siue Cypt. in explic Symb. Bell. de verbo Dei lib. 1. cap. 20. Quod verò Ruffinê° asserit ex patruÌ„ Traditione eos libros à canone reiiciendos pace Lectoris dictum sit patruÌ„ traditiones ignorauit Can. lib. 2. c. 11. Sicut
Iudith et Tobiae MacabaeoruÌ„ libros legit Ecclesia sed eos inter Canonicas scripturas non recipit sic et haec duo volumina sapientia Solomonis et Syrach legit ad adificationeÌ„ plebis non authoritateÌ„ dogmatum coÌ„firmandum In Praefat. lib Solom Admitto HieronymuÌ„ ea fuisse opinione quia nonduÌ„ generale CoÌ„ciliuÌ„ de his libris aliquid statuerat c. Bell de verbo Dei lib. 1. cap. 10. Ipso ergo sacra Codicis 〈◊〉 pandam tibi Omnes libellos c. vltimuÌ„ nomen duplex cui est Angelum Malachiam Greg. Naz. Car. Iamb ad SeleucuÌ„ Iamb 3. De quibê° tamen nunc dubitare nefaâ— est antequam auteÌ„ ab Ecclesiâ coÌ„muni coÌ„sensu recepti essent nihil piaculi fuit eos in CanonicoruÌ„ numeruÌ„ ac sedeÌ„ minimè admittere Iacob Bill in Iam. 3. Nazian Non oportet libros qui sunt extrà Canonem legere nisi solos Canonicos Noui et Veteris Testamenti Concil Laod Can. 59. Ruffinus as some say Cyprian in reciting the Canon of the Scripture testifies the like in this age These be the bookes which our Fathers haue included within the Canon out of which they would haue the assertions of our faith to appeare but yet wee must know that there bee also other bookes which are not Canonicall but are called of our Ancestors Ecclesiasticall as is the Wisedome of Solomon Ecclesiasticus Tobias Iudith and the bookes of Maccabees all which they will indeed haue to bee read in the Church but not to bee alledged for confirmation of faith Bellarmine confesseth with vs that Ruffinus did follow the Hebrewe Canon but his fellow Canus is not contented with such a moderate confession but returnes this answere Although Ruffinus did affirme that the bookes of Maccabees were to bee rejected by the tradition of the Fathers yet by the Readers leaue hee was ignorant of that Tradition Saint Hierome is our witnesse As the Church readeth Iudith Tobias and the Maccabees but receiueth them not for Canonicall Scriptures so these two bookes namely the Wisedome of Solomon and Iesus the sonne of Syrach doth the Church reade for the edification of the people not to confirme thereby the authoritie of any doctrine in the Church This is likewise confessed by Bellarmine I admit saith hee that Hierome was of that opinion because as yet in those dayes a generall Councell had decreed nothing touching those bookes except the booke of Iudith which Hierom afterwards receiued Gregory Nazianzen writing to Seleucus promiseth him that he will shew him a catalogue of the Canonicall bookes and accordingly beginning from Genesis cites the bookes in order to Malachie the last of the Prophets This authoritie in our behalfe is likewise confessed by Iacobus Billius a Romanist in his Commentary vpon those verses but hee excuseth him in this manner That hee omitted other bookes as namely Iudith the Maccabees c. of which notwithstanding to make a doubt in these dayes would bee accounted a wicked thing but before they were generally receiued of the Church it was no sinne not to admit them amongst the number of Canonicall Scriptures The Councell of Laodicea Wee ought to reade onely the bookes of the Old and New Testament and in that 59. Canon the Councell recites onely those Canonicall Bookes of Scripture which we allowe and the Canons of this Councell are confirmed by the sixt Generall Councell in Trullo and Binius himselfe confesseth that the booke of Iudith by the authoritie of this Councell is rejected amongst the Apocrypha And this was the constant opinion of the Primitiue Church Can. 2. Liber Iudith authoritate huius Prouincialis Concilii inter Apocrhyphos reiicitur Binius in Concil Rom. sub Syluest Not. touching the intire rule of Scripture in the fourth Age. In the fifth Age An. 400. to 500. Epiphanius after he had reckoned vp the Canon of two and twentie Bookes Vtiles quidem sunt et coÌ„modi sed in numeruÌ„ receptorum non referuÌ„tur quare neque in Aaron neque in Testamenti Arcam repositi sunt Epiph. li. de Mens Ponder censureth the Bookes of Wisedome and Ecclesiasticus in these words They are fit and profitable but not reckoned amongst those bookes which are receiued by our Church and therefore were neither layd vp with Aaron nor in the Arke of the new Testament In MachabaeoruÌ„ libris etsi aliquid Mirabilium numero inserenduÌ„ conveniens fuisse ordini inueniatur de hâc tameÌ„ nullá curâ fatigabimur quiae tantuÌ„ agere proposuimus vt de Diuini Canonis Mirabilibus exiguaÌ„ expositionem taÌ„geremus Aug. de Mirab sacrae Scrip. l. 2. c. 34. Has supputatio non in Scripturis sanctis quae appellantur Canonica sed in aliis inuenitur in quibê° sunt et MachabaeoruÌ„ libri De civ Dei l. 18. c. 36. Saint Austen Although there may something bee found in the books of Maccabees meet for this order of writing and worthy to bee ioyned with the number of Miracles yet we will not weâ—ry our selues with any care thereof for that we haue intended onely to touch a short rehearsall of the miracles conteined in the diuine Canon And for a further explanation of the true Canon different from the Apocryphall Scriptures he tells vs This reckoning is not found in the holy Scriptures that are called Canonicall but in certaine other bookes amongst which are the bookes of the Maccabees And as concerning the authoritie of these bookes when it was obiected against him that Razis killed himselfe and therefore it was lawfull by the Scripture for a man to kill himselfe amongst other answeres hee returnes this for one The Iewes doe not esteeme this Scripture called the Maccabees in such sort Scriptura quae appellâ— tur Machabaorum recepta est ab Ecclesia non inâ—tilitè◠si sobrie legatur vel audiatur maximè propter illos Machabaeos qui pro Dei lege indigna perpess sunt Aug. contra SecunduÌ„ Ep. Gaud. li. 2. c. 23. as the Law the Prophets and the Psalmes to which Christ giueth testimony as to them that beare that witnesse of him saying It behoued that all these things should be fulfilled that are written of mee in the Law the Prophets and the Psalmes but it is receiued of the Church not vnprofitably so that it bee read and heard with sobrietie especially because of these Maccabees which indured grieuous persecutions for the Lawe of God In the sixth Age An. 500. to 600. Quarehi libri noÌ„ inter Canonicas Scripturas currunt M. Quoniam apud Haebreos quoque super hac differentia recipiebantur sicut Hier. caterique testaÌ„tur Iun. de part diuinae legis lib. 1. cap. 3. SuÌ„tpratereà alii quidem libri vt Sapientia Solo monis liber Iesu filii Syrach et lib. Iudith et Tobiae et libri Machabaeorqui leguÌ„tur quideÌ„ sed noÌ„ scribuÌ„tur in canone Isid Praenot Elucid de script Scripturis sac c. 6 7. Iunilius Bishop of
Africa excludeth from the Canonicall bookes Iudith the Maccabees and the booke of Wisedome and concerning them he puts this question and resolues it Why are not these books inserted amongst the Canonicall Scriptures Because saith he the Iewes did make a difference of them as S. Hierom and others doe testifie Isidore is a witnes that our doctrine was professed in the church in his daies there are other bookes as namely the Wisdom of Solomon the book of Iesus the son of Syrach the books of Iudith and Tobias and the Maccabees which are read but not written in the Canon In the seuenth Age An. 600. to 700. Gregory the Great did account the bookes of Maccabees Apocryphall De qua re non inordinate agimus si ex libris licet noÌ„ Canonicis sed tameÌ„ ad aedificationeÌ„ ecclesiae editis testimonium proferimus In Iob. lib. 19. cap. 13. B. Gregoriê° authoritate vt opinor Hier motuâ— videtur coÌ„cedere illos non esse Canonicos cum tamen de tis producat testimonia Cathat opusc de lib. Canonicis Secundum Greg. in Moralibus liber Iudith Tob. et MachabeoruÌ„ Ecclas atque lib. Sapientiae non suÌ„t recipieÌ„di ad coÌ„firmaÌ„duÌ„ aliquid de fide Occ. Dial. part 3 tract 1. l. 3. c. 16. Wee doe not amisse saith hee if wee produce a testimony out of the bookes of Maccabees though not Canonicall yet published for the instruction of the Church This is witnessed also by Catharinus their own Scholeman Gregory saith hee led as I conceiue by the authoritie of Saint Hierome did seeme to graunt that those bookes were not Canonicall although hee produced testimonies out of them But learned Occham more plainely declares his opinion touching Gregorie According to Gregories doctrine saith hee the booke of Iudith Tobias the Maccabees Ecclesiasticus and the booke of Wisedome are not to bee receiued for the confirmation of any doctrine of faith In the eighth Age An. 700. to 800. Damascene who was canonized a Saint for his seruice at the 2.d. Councell of Nice tells vs it is operae pretiâ—m c worth our paines to search and know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Damasc Orth. fid l. 4. c. 18. that there are two and twentie bookes of Canonicall Scripture and as touching the Apocryphall hee termes them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are full of vertuous instructions but are not numbred amongst the Prophets neither were they layd vp in the Arke Nec ab hâc sententia alienus fuit Damascenê° quos Theologi multi secuti sunt Canus loc Theol. lib. 2. cap. 10. This Author is confessed to bee ours in this poynt insomuch as Canus professeth that Damascene and Athanasius were of his opinion and were followed in this by many Diuines In the ninth Age An. 800 to 900. Nicephorus Patriarch of Constantinople giues vs to vnderstand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Niceph. Patr C.P. Canon Script in operibus Pithei In libro Iesu filii Syrach hac praefata senteÌ„tia legitur queÌ„ libruÌ„ B. Hier. atque Isidorê° inter Apochry id est dubias scripturas deputatuÌ„ esse abque dubita tione testaÌ„tur Qui etiaÌ„ liber non teÌ„pore ProphetaruÌ„ sed sacerdotum sub Simone Pont. Max. regnaÌ„te Pto lemao Euergete coÌ„scriptus est Alâ— aduers Elip l. 1. col 941 that the bookes of the Old Testament were twenty and two And in treating of the Apocryphall bookes hee mentioneth in particular the books of Maccabees the Wisdome of Solomon Ester Iudith Susanna Tobit Alcuinus Abbot of Saint Martins at Tours in France writing against Elipantus Bishop of Tolledo tells him that hee vrged authorities out of the booke of Iesus the sonne of Syrach but saith hee Saint Hierome did testifie that without question it was to bee reputed amongst the Apocryphall and doubtfull bookes and withall addeth This booke was not written in the time of the Prophets but vnder the â—â—igne of Ptolomey and Simon the high Priest In the tenth Age An 900. to 1000. Aelfrick Abbâ—t of Malmsbury in his Saxon treatie of the old Testament Aelfrick of the old Testament pa. 17. 22. 23. tells vs There are two bookes more placed with Solomons workes as if he had made them which for likenesse of stile and profitable vse haue gone for his but Iesus the sonne of Syrach composed them one is called Liber Sapientiae the booke of Wisedome and the other Ecclesiasticus very large bookes and read in the Church of long custome for much good instruction amongst these bookes the Church hath accustomed to place two other tending to the glory of God and intituled Maccabeorum I haue turned them into English and so reade them you may if you please for your owne instruction In the eleuenth Age An. 1000. to 1100. Petrus Cluniacensis after the recitall of the Canonicall bookes saith There are besides the authenticall bookes sixe others not to be rejected as namely Iudith Tobias Wisedome Ecclesiasticus and the two bookes of Maccabees which though they attaine not to the high dignitie of the former yet they are receiued of the Church De author veter Test Epist contr Petro Busâ—â—nos as containing necessary and profitable doctrine In the twelfth Age Omnes ergo fiunt numero 22 sunt praterea alit quideÌ„ libri vt Sapientia Soloâ—monis liber Iesu filis Syrach et liber Iudith et Tob. et libri Machab qui leguÌ„turqui dem sed non scribuntur in Canone Hugo de S. Vict. Praeno Elucid de scrip et scrip sacris ca. 6. cap 7. Omnes sunt numero 22 suÌ„t pratereà et alii libri vt sapientia c. Rich. Except li. 2. cap. 9. An. 1100. to 1200. Hugo de Sancto Victore All the Canonicall bookes of the Olde Testament are twentie two there are other bookes also as namely the Wisedome of Solomon the booke of Iesus the sonne of Syrach the bookes of Iudith Tobias and the Maccabees which are read but not written in the Canon Richardus de S. Victore was liuing at this time and hath the same words All the bookes are twenty two there are other bookes also as namely the booke of Wisedome and Maccabees and which are read in the Church but not written in the Canon In the thirteenth Age An. 1200. to 1300. Hugo Cardinalis speaking of the bookes reiected by vs Hugo in Prologum Galeatum saith These bookes are not receiued by the Church for proofe of doctrine but for information of manners And in his Preface to Tobias hee saith they are not accounted amongst the Canonicall Scriptures Prolog in Tobiam Bonauenture in his Preface before the Exposition of the Psalter sheweth which are the Canonicall bookes of Scripture and passing by the bookes of the New Testament hee reckoneth all those and those onely that Hierome doth sorting them into their seuerall rankes and orders as the Hebrewes doe In the fourteenth Age An. 1300. to 1400. Gul. Occham saith According to Hierome in his
we haue the Councell of Laodicca in the Primitiue Church generally receiued and aftewards confirmed by a general Councel since wee haue the consent of the ancient Fathers and the ample testimonies of Bishops and Cardinals and learned Writers in the bosome of the Roman Church who witnesse with vs the Antiquity and Vniuersality of our Canon in all ages I hope wee may with good reason reiect the Apocryphall Scriptures as often as they are produced against vs for Freewill for Purgatory for Prayer for the dead for Invocation of Saints for Worshipping of Angells and the like these things I say rightly considered and patiently heard on both sides I shall appeale to their owne learned Cardinall Cajetans confession who concludes for the antiquitie of our doctrine and the Vniuersalitie of the Iewes Canon Duas maximas vtilitates ex IudaeoruÌ„ obstinacia percipimê° altera est fides libroruÌ„ sacrorum Si enim omnes conuersi essent ad ChristuÌ„ putaret iam mundus Iudaeorum ad inuentioneÌ„ fuisse quod fuerit promissâ—s Messiis sed vbi inimici Christi Iudai perseuerant et testantur nullos alios apud Patres fuisse libros canonicè sacroâ—nisi istos Cajet CoÌ„ment in Rom c 11. Bell. de verbo Dei lib. 1. cap. 2. with one and the same reason All Christians receiue a double benefit by the Apostacie and obstinacie of the Iewes one is to know which are the true bookes of the Olde Testament for if all the Iewes had beene converted to the faith of Christ then would the world haue suspected that the Iewes had invented those promises which are of Christ the Messias but now for as much as the Iewes are enemies vnto Christ they beare witnesse vnto vs that there are no bookes Canonicall but those onely which the Iewes themselues acknowledged to bee Canonicall To conclude therefore this first poynt since the Scripture is the most certaine and safest rule of Faith by our aduersaries owne confession since the Canonicall bookes of Scripture which are the onely rule of Faith are conteined in the Law in the Prophets and the Psalmes vnder all or any of which the Apocryphall bookes are not conteined I say to leaue this certaine and safe way and receiue Apocryphall additions to that Word Deut. 4.2 c. 12.32 Prou. 30.6 Reuel 22.18 when it is strictly forbidden by God himselfe Thou shalt not adde to this Word this is Via dubia a doubtfull and vncertaine way this is Via Deuia a wandring and By-way But because our aduersaries insist vpon an other ground viz. NoÌ„ aliundè nos habere Scripturam esse diuinaÌ„ et qui sunt libri sacri quaÌ„ ex Traditioniê° noÌ„ scriptis Bel. de verb. Dei lib. 4. c. 4. That by no other meanes wee can know the Scriptures to be diuine nor the bookes to bee holy and Canonicall but onely from vnwritten Tradition I will leaue them to their Apocryphall Scriptures and pursue them in their vnwritten traditions in the next place SECT VII The Romanists in poynt of Traditions contradict the truth and themselues grounding most of their erronious Doctrine vpon vnwritten Traditions and yet frequently alledge the written Word for them IT is the first Article of the Romane Creed to which all Bishops and Priests are sworne Bulla Pij 4. Art 1. I admit and embrace the Apostolicall and Ecclesiasticall Traditions and the other obseruations and constitutions of the Church What are meant by those Obseruations and Constitutions of the Church and how the Priests are bound to imbrace them The Councell of Trent declareth in this manner Necnon Traditiones ipsas tum ad fidem tum ad mo res pertineÌ„tes pari pietutis affectu ac reuerentia suscipit veneratur Conc. Trid Sess 4. Decret 1. Traditions appertaining to faith and manners as if they were dictated by Christ himselfe with his owne mouth or by the holy spirit and preserued by a continuall succession in the Catholique Church the Councell receiueth with equall reuerence and religious affection as shee receiues the holy Striptures themselues Heere was the first alteration made touching the rule of Faith and from the Decree of this Councell Bellarmines doctrine began to take place Regula partialis noÌ„ totalis Bell. The Scripture is but a partiall not a totall rule of Faith for certainly till this time Traditions concerning faith and manners were neuer reputed of equall authoritie with the Scriptures nor a part of the Rule of Faith It was the Tenet of Aquinas and the later Schoolemen knew no other doctrine till the Councell of Trent Aquin. in 1. ad Tim. cap. 6. The doctrine of the Prophets and Apostles is called Canonicall because it is the rule of our vnderstanding and therefore no man ought to teach otherwise But you shall obserue from and after this time the Romanists performed their oath Ex abundanti I may say more then enough Cardinall Baronius tells vs Tradition is the foundation of Scriptures Baron An. 58. n. 11. and excels them in this that the Scriptures cannot subsist vnlesse they bee strengthened by Traditions but Tradition hath strength enough without the Scriptures And that the world may know it is vsuall with our aduersaries not onely to equall their vnwritten Traditions but also to aduance them aboue the Scriptures let their sayings bee weighed by any indifferent man and it will appeare the Scriptures are of so little vse or esteeme with them as if they were not worthy to be named in poynts of controuersie betwixt vs. Lindan Panopl l. 1. c. 22. l. 5. c. 4. l. 1. c. 6. c. Traditions saith Lindan are the most certaine foundations of Faith the most sure ground of the sacred Scriptures the impenetrable buckler of Ajax the suppresser of all heresies On the other side the Scripture saith hee is a nose of waxe a dead and killing letter without life a meere shell without a kernell a leaden rule a wood of thieues a shop of heretiques and the like Costerus the Iesuite tels vs for certain It was neuer the minde of Christ either to commit his mysteries to parchment or that his Church should depend on paper writings but say the Rhemists Rhem. Test in 2. Thess 2. v. 19. Wee haue plaine Scriptures all the Fathers most euident reasons that wee must either beleeue Traditions or nothing at all nay more saith Costerus The excellencie of the vnwritten word doth far surpasse the Scriptures which the Apostles left vs in parchments Coster Euchrist cap. 1 pag. 44. the one is written by the finger of God the other by the penne of the Apostles the Scripture is a dead letter written in paper or parchment which may be razed or wrested at pleasure but Tradition is written in mens hearts which cannot be altered the Scripture is like a scabberd which will receiue any sword either leaden or woodden or brazen and suffereth it selfe to be drawen by any interpretation Tradition retaines the true
VIA DEVIA THE BY-WAY Mis-leading the weake and vnstable into dangerous paths of Error by colourable shewes of Apocryphall Scriptures vnwritten Traditions doubtfull Fathers ambiguous Councells and pretended Catholike Church Discouered By HVMFREY LYNDE Knight Scriptura Regula credendi certissima tutissimáque est Bell de Verb. Dei 40 1 cap 2. LONDON Printed by Aug. M. for ROB. MILBOVRNE and are to be sold at his Shop at the Grayhound in Pauls Churchyard 1630. TO THE INGENVOVS AND Moderat Romanists of this Kingdome H. L. Wisheth the knowledge of the Safe way that leadeth to eternall Happinesse CHristian is my name and Catholique is my Sirname the one I challenge from my Baptisme in Christs Church the other from my profession of All sauing Truâ—th in Gods Word If you question this my right or claime I will produce my Euidence out of ancient and vndoubted Records and ioyne Issue with you vpon the marks of your owne Church Antiquitie Vniuersalitie Succession and if I prooue not the Faith which I professe to bee Ancient and Catholike I will neither refuse the name nor punishment due to Heresie As touching the Visibilitie of our Church I haue answered your Iesuites Challenge by the Title of Via Tuta the Safe Way wherein I haue appealed to the best learned of your owne side both for the Antiquitie of our Religion and the Noueltie of your owne If you require further satisfaction in this point read peruse the Articles of our Church tell me without a preiudicate opinion if our Church was not Ancient Visible long before Luthers dayes Our 22. Bookes of Canonicall Scripture were they not published and receiued in all ages before Luther Our three Creeds The Apostles Nicene Athanatius Creed were they not anciently beleeued and generally receiued in the Church before Luther Our Liturgie and Book of Common Prayer was it not the same for substaÌ„ce which was taught and professed in the bosome of the Romane Church before Luther Our two Sacraments of Baptisme and the Lords Supper were they not instituted by Christ were they not published and receiued in all ages before Luther These are the Foundations of our Church and all these in despight of malice it selfe must bee acknowledged by our aduersaries that they are taught by vs and were vniuersally receiued long before Luthers dayes And as touching the particular tenets of our Church opposite to your Trent Creed our spirituall receiuing of Christ by faith onely whereby wee are made truely and really partakers of Christs body crucified is agreeable to all Christian Confessions and taught by all antiquitie before Luther Our publique Communion of Priest with people had Antiquitie and Vniuersalitie in the best and first ages Bel. de Missa lib. 2. ca. 9 10. by Bellarmines confession long before Luther Our Prayer and Seruice in a knowne tongue was publiquely deliuered and anciently taught by Bellarmines confession long before Luther Bell de verbo Dei lib. 2. cap. 16. Our Communion in both kinds was instituted by Christ and continued in the Primitiue Churches by Bellarmines confession long before Luther Idem de Euch. lib. 4 cap. 24. Nay more the Psalmes of Dauid which vvee sing and some of you blasphemously tearme Geneua Iigges were in ancient vse amongst the common people long before Luther In Bethlem where Christ vvas borne turne whither thou wilt saith Hierome the Husbandman holding his Plough Hier. in 1. Epist 17. ad Marcel continually singeth Alleluia the Mower when hee sweateth and is wearie refresheth himselfe with Psalmes the Gardiner as hee dresseth his Vine with his hooke hath some piece of Dauid in his mouth These I say are the chiefe principles of our Religion these vvee holde vnder the Charter of the great King and all these by the testimonies of our aduersaries themselues were publikely known and generally practised long before Luthers dayes Doe you looke for an outvvard Forme of a glorious and Visible Church in obscure ages Doe you looke for A Citie vpon a Hill in the darke night of errour and ignorance I appeale to your ovvn consciences to vvhat purpose were the prophecies of Christ and his Apostles that the Church should flie into the wildernesse and lie hid there that Faith should not bee found on the earth that the time will come when they will not suffer wholsome doctrine but shal be giuen to Legends fables that some should giue heed to the spirit of errour and doctrine of Deuills that after a thousand yeeres Sathan should be let loose and deceiue the foure quarters of the earth were all these things foretold that it might bee fulfilled what was spoken are the thousand yeeres long since expired and yet shall vve thinke that none of these prophesies are accomplished Admit the man of Sinne bee not reuealed yet the Mysterie of iniquitie began to vvorke in the Apostles time and the Euangelist tells vs the tares vvhich the thiefe fovved in the night had almost choaked the good corne and lest there might be some expectation of a great multitude which shold assume the Title of an eminent and glorious Church our Sauiour himselfe by way of preuention cals his Church by the name of A little flocke Luke 12.32 as if a small number were the ancient Character of the true Church The malignaÌ„t Church hath many heretikes and hypocrites which indeed make a great noyse for a visible Church when as those wicked persons saith Austen although they seeme to bee in the Church August de Bapt. lib. 6. cap. 3. yet they appertaine not to the true Church That many are called is the Church visible that few are chosen is the Church inuisible Neither doe vvee hereby make two churches when we consider this Church after a two fold maner Bellar. de Eccles li. 3. cap. 15. In the Church something is beleeued some thing is seene we see that company of men which is the Church but that this coÌ„pany is the true Church we do not see it but beleeue it this is Bellarmines confession this is ours Againe looke back and take a briefe Suruey of the Church in seuerall ages It began with two in Paradise there remained in the flood but eight persons in that number there vvas an accursed Cham. In Sodome not ten persons nay scarce three righteous to be found there was but one Ioshua and Caleb of many thousands that entred the land of Canaan In the fiery trial but three children at the comming of Christ there was Simeon and Anna Ioseph and Mary Zacharie and Elizabeth and not many more knowne to bee sincere professours of Gods Trueth in the Church of Hierusalem In the Colledge of the Apostles there were but twelue and one was the sonne of perdition In the time of persecution for three hundred yeres after Christ Eusebius tels vs Euseb lib. 8 cap 2. the Church was ouerwhelmed to the ground and the Pastors of the Churches hid themselues heere
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
Prologue before the booke of Proverbs and Gregory in his Moralls the bookes of Iudith Tobias and the Maccabees Ecclesiasticus and the booke of Wisdome are not to bee receiued for confirmation of any matter of faith Occham Dial. part 3 Pract. 1. li. 3. cap. 16. so also it readeth those two volumes of Ecclesiasticus and Wisedome for the edification of the people but not for confirmation of poynts of faith and religion Postquam auxiliante Deo scripsi super libros sacrae scripturae Canonicos alios inteÌ„do scribere qui non sunt de Canone scil liber Sapientiae Ecclus. Iudith Tobias et libri Machabaorum In Praefat. Tobiae Nicholas Lyra After that by the assistance of God I haue handled the Canonicall bookes of Scripture beginning from Genesis and proceeding to the end of the Apocalypse being confident of the same ayde and assistance I purpose to write of those bookes which are not in the Canon as namely the booke of Wisedome Ecclesiasticus Iudith Tobias and the bookes of Maccabees This Author is so truely ours in this poynt Nicholas Lyra in prafatione in libruÌ„ Tobia dicit neque eum neque Iudith neque Machabaorum neque Sapientiae neque EcclesiasticuÌ„ neque Baruch neque vltimos Esdrae in Canone haberi recipi tamen in Ecclesia legique ad mores informandos quanquaem eorum authoritas ad probanda ea quae in contentionem veniunt minus idonea reputetur Ioh. Fr. Pic. Mirand Theorem 5. that Picus Mirandula professeth Lyra saith Neither the bookes of Tobit nor Iudith nor the Maccabees nor Wisedome nor Ecclesiasticus nor Baruch nor the last bookes of Esdras are to bee reckoned in the Canon but notwithstanding they are receiued of the Church and are read for rectifying of manners although their authoritie is of lesse account for proofe of those things which are in controuersie In the fifteenth Age An. 1400. to 1500. Alphonsus Tostatus giues his voyce with the reformed Churches Quanquam isti libri ab Ecclesia recipiantur nullius authóritatis solidae sunt ideò ad confirmanduÌ„ et probanduÌ„ ea quae in dubium venerint inutiles sunt c Tost praef in lib. Paralip q. 2. Denique liber iste non est de Canone id est inter Scripturas Canonicas coÌ„putandus quamuis de eius veritate non dubitatur Dyonis Carth. prolog in Ecclesiast Perer. in Dan. lib. 16. p. 742. Although saith hee the bookes in question bee receiued of the Church yet are they not of any solid authoritie and therefore they are improfitable to prooue and confirme those things which are called in question according to Saint Hierom. Dionysius Carthusianus in writing vpon Ecclesiasticus saith That booke is not of the Canon that is amongst the Canonicall Scriptures although there bee no doubt made of the trueth of that booke This is confessed likewise by our aduersaries Dyonisius Carthusianus and Lyra doe not denie the Historie of Susanna to bee true but they denie the bookes of Iudith Tobit and the Maccabees do appertaine to the canonicall Scriptures Ita 22 volumina supputaÌ„tur quibê° quasi literis et exordiis in Dei doctrina c. Wald. doct fidei lib 2. art 2. circa initium Anton. par 3. tit 18. ca. 6. juxt fineÌ„ Thomas Waldensis cites out of Hierome the Canon of the olde Testament in these words As there are twentie two letters by which we write in Hebrew all that wee speake so there are accounted twentie two bookes by which as letters wee are instructed in the doctrine of God and withall addeth Dicit Thomas 2.2 Nichol de Lyra super Tobiam scil isti non sunt tanta authoritatis quòd ex dictis eorum posset efficaciter argumentari in his quae sunt fidei sicut ex aliis libris sacrae scripturae vndè fortè habent authoritateÌ„ talem qualeÌ„ habent dicta sanctorum Doctorum approbato ab Eccâ—esia that the whole Canonicall Scripture is conteined in the two and twentie bookes Antoninus tells vs that Aquinas and Nicholas de Lyra say the Apocryphall bookes reiected by the Hebrewes are not of that authoritie that a man may argue from their sayings as efficaciously touching poynts of faith as from other writings of the sacred Scriptures and therefore happily they haue such authoritie as the sayings of holy Fathers which are approued by the Church but not as the Canonical Scriptures themselues In the sixteenth Age An. 1500. to 1600. Reliqui viz. Iudith Tobiae MachabeoruÌ„ libri cuÌ„ Sapientia et Ecclesiastico à Diuo Hier. inter Apocrypha locaÌ„tur Nec turberis Nouitie si alicubi reperias libros istos inter Canonicos supputari vel in sacris CoÌ„ciliis vel in sacris doctoribus NaÌ„ ad Hieronymi lineam reducenda sunt taÌ„verba Conciliorum quam DoctoruÌ„ sic vt libri isti non sint Canonici id est regulares ad firmandâ—m ea quae sunt fidei possunt tamen dici Canonici id est regulares ad aedificationeÌ„ FideliuÌ„ Caiet in finecom Hist veter Testament Cardinall Cajetan tells vs The bookes in question betwixt vs as namely Iudith Tobit the Maccabees the books of Wisedome and Ecclesiasticus are reckoned by Hierome amongst the Apocryphall books neither be thou troubled saith hee O Nouice if elsewhere you finde these bookes reckoned amongst the Canonicall Scriptures both by sacred Councells or by the holy Doctors of the Church for they are to bee reduced to the rule of Hierome that those bookes may not bee accounted Canonicall that is to regulate our faith but they may bee termed Canonicall for the edification of the faithfull This testimony of Cajetan against the Tenet of the Church of Rome fully agrees with vs in so much that Ambrosius Catharinus a Romanist professeth that Cajetan in this poynt committed almost as many sinnes as hee deliuered words And his fellow Canus protesteth that hee is ashamed that a man otherwise ingenious and learned and a godly pillar of their Church In huius vero confirmatione argumenti Ambrosius Cathâ—rinus Caietanum affirmat tot peccata admisisse quot verba penè effudit Can lib. 2. cap. 11. should so much degenerate from the learned professors of the Romane Faith that when all Writers agree that the name of Canonicall is sacred and diuine onely Cajetan should say the Bishops and Councels did otherwise vnderstand it And for a conclusion Arias Montanus in his Edition of the Bible Accesserunt et huic Editioni libri Graecè scripti quos Ecclesia Orthodoxa Hebraorum Canonem secuta inte Apochryphos receÌ„set Arias Mon. in the Frontispice of the Bible Edit Antwerp ex Offic. Plant. Ann. 1584. tells vs there are added to that Edition bookes writen in Greeke as namely Toby Iudith Hester the Booke of Wisedome Ecclesiasticus Baruch the Additions to Daniel and the two bookes of Maccabees the which bookes saieth hee the Orthodoxe Church following the Hebrew Canon reckons amongst the Apocrypha And thus by
our aduersaries owne confessions the true and Orthodox Church did reiect those Apocryphall bookes which our Church refuseth which the Trent Councell allowes at this day for Canonicall And thus briefly I haue produced a Catalogue of ancient Fathers and moderne Writers in the Romane Church who haue witnessed with vs the same Canon of Scripture which wee professe at this day whereby I haue giuen you a taste of that challenge which God willing I purpose heereafter to make good in the principal points of our Religion that our Church and doctrine hath continued Visible in all ages euen to the dayes of Luther SECT VI. Our Aduersaries pretences from the authorities of Fathers and Councels to prooue the Apocryphall bookes Canonicall answered THe former Testimonies are so true and pregnant in our behalfe that our learned aduersaries are inforced to confesse that most of those Authours did reiect the bookes in question for Apocryphall To say nothing of the Trent Anathema layd vpon those reuerend Fathers and learned Doctors of the ancient and moderne Churches who reiected those bookes in all ages let vs weigh their chiefest reasons and arguments for defence of their cause and it will appeare there are no solid and certaine authorities to proue the Apocryphall books in question for canonicall Bell. lib. 1. de verbo Dei c. 12. To instance in particulars Bellarmine saith the booke of Iudith was held by Hierome for Canonicall and withall pretended this reason for it This booke hath a singular testimony from the famous and first generall Councell of Nice It is true that both contending parties subscribe to this first and best Councell of Nice but I pray where is that Canon to be found and sure I am there is no such testimony extant Asseruit esse ApocryphuÌ„ Salm. Com. in Hebr. disp 2. Acost lib 2. de Christo Reuel c. 13. Quod mihi dubituntis suspicionem subindieare videtur naÌ„ Nicena Synodus olim hunc libruÌ„ in Canonem redegerat cur annis 80 post non accenset eum Synodê° Laodicena cur Nazianzenus eius non meminit quid sibi vult quod idem c. Lind. Panopl lib. 3. cap 3. as is pretended by the Cardinall nay more Salmeron his fellow Iesuite protesteth Saint Hierome affirmed the booke of Iudith Apocryphall And Acosta the Iesuite professeth è Canone exemit hee exempted it out of the Canon and as touching the Councell of Nice their owne Lindanus proclaimeth that this assertion giues him great cause of doubting for if the Nicene Councell did anciently reckon the booke of Iudith in the Canon why did not the Councell of Laodicea reckon it why did not Nazianzene make mention of it what meant hee to say the Church at that time did reade the bookes of Iudith Tobie and the Maccabees but did not receiue them amongst the Canonicall Scriptures Againe looke vpon the Councell of Laodicea called in the yeare 364 there you shall finde the booke of Iudith Bin. Not. in Concil Rom sub Syluest by the testimony of Binius himselfe reiected for Apocryphall and this Councell is confirmed by the second Canon of the sixt Generall Councell of Trullo which the Fathers of that Councell would neuer haue done if the first Generall Councell of Nice had decreed the contrary I proceed to the examination of the chiefest ground and principall cause of their Trent Decree The third Councell of Carthage called in the time of Siricius Bishop of Rome about the yeere 399 Placuit vt praeter scripturas Canocas nihil in Ecclesiâ legatur sub nomine diuinarum scripturaruÌ„ sunt autem Canonicae Scripturae Tobias Iudith Hester Esdrae libri duo MachabeoruÌ„ libri duo Conc. Carth. 3. circa tempora Syriâ—ij Canone 47. touching the Apocryphall bookes makes this declaration It pleaseth vs that nothing be read in the Church besides the Canonicall Scriptures and there they publish for the Canonicall bookes Tobie Iudith Hester Esdras and the two bookes of Maccabees And to this Councell say the Romanists Saint Austen subscribed This testimony I confesse is extant in the 47. Canon of this Councell but giue mee leaue to tell you the Church of Rome doth not generally avowe that Canon of that Councell It is the confession of Cardinall Baronius Haud omnes Haudomnes Canones in hâc Synodo sanciti probantur sed diuersisaliis coÌ„ciliis Carthaginensibus vt inter alios iste quo sacroruÌ„ libroruÌ„ certus numerê° definitur Baron An. 397. nuÌ„ 46. Canones 50. quoruÌ„ tituli hîc assignaÌ„tur non omnes in hâc Synodo sed diuersisaliis coÌ„ciliis CarthagineÌ„sibê° sanciti probaÌ„tur inter alios 19.30 et 47. which last Canon is the CanoÌ„ in question Bin. in CoÌ„cil Carth. 3. c. Not all the Canons of this Councell are established but they are allowed in diuers other Councels of Carthage as namely that Canon wherein the number of sacred bookes were defined And Binius the publisher of the Councells makes the like acknowledgment that the 50 Canons which were intituled to that Councell were not all confirmed by it but by other Councells of Carthage as namely the 47 Canon and that which argues suspition of a forged Canon the bookes of Maccabees which are inserted in the Latine copie of that Councell are not to bee found in all or any of the ancient Greeke copies or Manuscripts Hic Canon Carthaginensis Concilii extat in collectione CanonuÌ„ Cresconii Africani Episcopi nonduÌ„ edita sed ibi Machabee ruÌ„ libri non recensentur ne in omnibê° Gracis codicibus editis Mss Christ Iustellus obseru Not. in Cod. CanonuÌ„ Eccle. Africanae Bell. de Roman Pont. lib. 2. ca. 31. Quintum Bell. de CoÌ„cil author lib. 2. cap 8. Decimo Neither is this Councell of that authoritie as the Romanists themselues pretend for when our learned Protestants doe otherwise produce this Councell against the head of their Church Bellarmine makes answere This Prouinciall Councell ought not to bind the Bishop of Rome nor the Bishops of other Prouinces If wee oppose against it the Councell of Laodicea which decreed those bookes for Apocryphall Bellarmine makes answere The Councell of Carthage is of greater authoritie then that of Laodicea because it is later and because it was Nationall but the Councell of Laodicea was prouinciall In the one place when it seemingly makes for him hee termes it a Nationall Councell in the other when it plainely makes against him hee termes it Prouinciall But Oportet esse memorem Falsehood had need haue a good memory It is vsuall with Bellarmine with Canus with Costerus and the best learned Romanists to excuse Saint Hierome Saint Austen Saint Gregorie and many others which denied the Apocrypha for part of the diuine Canon with this generall Answere It was no sinne Bell de verbo Dei lib. 1. cap. 10. no heresie in them to reject those bookes because no Generall Councell in their dayes had decreed any thing touching them If therefore no Generall Councell had decreed
the true Canon of Scripture in their dayes how comes it to passe that Bellarmine cites the Councell of Nice for the booke of Iudith Why doe the Romanists claime the antiquitie of their Canon from the Councell of Carthage Why doe they professe in honor of that Councell that it was generally receiued and that S. Austen subscribed to it when as that Canon touching the Apocryphal Scriptures was not decreed nor confirmed by that Councell by their owne confessions But admit the Councell of Carthage had decreed it yet can any man prooue that the Church at that time did receiue the bookes of Iudith of Hester of the Maccabees and the rest for the rule of faith Shall we thinke that Saint Austen maintained the Canon of Scriptures contrary to Saint Hierom must wee beleeue that the Councell of Carthage within lesse then thirtie yeeres did decree contrary to the Councell of Laodicea nay more is it so much as probable that both those Councells should bee confirmed by one and the same generall Councell of Trullo and yet one should decree a contrary Canon of Faith against the other And as touching Saint Austens subscription to that Councell it is a sufficient allegation against it that the 47 Canon was neuer decreed in that Councell and the rather it appeares by this for that St. Austen did not allowe the booke of Iudith of Wisdome of Ecclesiasticus and the Maccabees for Canonicall all which are expressely decreed in the Councell of Carthage for Canonicall Touching the booke of Iudith St. Aug. de Ciuit. Dei lib. 18. c. 26. l. 17. c. 20 he tells vs the Pewes neuer receiued it in to the Canon of Scriptures withal there he professeth that the Canon of the Iewes was most authentical Touching the bookes of Wisedome and Ecclesiasticus hee tells vs Solomon was a Prophet as his workes namely the Prouerbes the Canticles and Ecclesiastes doe witnesse all which are Canonicall August de Ciuit. Dei lib. 17. c. 20. but Ecclesiasticus and the booke of Wisedome were onely called his for some likenesse of stile but all the learned affirme them none of his yet the Westerne Churches held them anciently of great authoritie And lastly touching the bookes of Maccabees hee declareth by pregnant and seuerall reasons that they are Apocryphall First by way of distinction hee tells vs this reckoning is not found in the Canonicall Scriptures but in other bookes which the Church receiueth for Canonicall Secondly hee tells vs they are accounted Canonicall for the suffering of holy Martyrs whereas the Canonicall bookes are simply and absolutely of themselues and for themselues Canonicall Thirdly hee tells vs the Church did receiue them not vnprofitably which is as poore a testimony as hee could haue giuen of his own works Fourthly they are receiued with this condition if they be soberly read in the Church And lastly hee giueth this speciall reason in behalfe of the true Canon of Scripture Christ giueth his Testimonie to those bookes as namely to the Law to the Prophets to the Psalmes because all they beare witnesse of him but the Apocryphall bookes neither witnes any thing of Christ neither are they conteined vnder all or any of those bookes which Christ himselfe diuided into the Law the Prophets and the Psalmes It is true Proto canonici Deuterocanonici there was Canon Ecclesiasticall wherein all or most part of the Apocryphall bookes which are now read and receiued in our Churches were anciently read for example of life and instruction of manners and for that cause were commonly called Canonicall and in this manner Saint Austen speaking of thâ— Maccabees tells vs Hos libros non Iudai sed Ecclesia habet pro Canonicis Aug. de ci uit Dei lib. 18. cap. 36. These books the Church did account Canonicall which the Iewes did not yet withall he professeth in the same Tract that those bookes which were not in the Iewes Canon and yet were receiued of the Church for Canonicall were of lesse force and authoriritie when as it cannot bee denied that all the bookes truely and diuinely Canonicall were alwayes reputed of equall force and authoritie Againe there was Canon diuinus Aug de Ciuit Dei lib. 17 cap. 20. a diuine Canon which was held the rule of Faith wherein was numbred onely the twentie two bookes of Scripture committed to the Iewes and this Canon St. Austen who termed the bookes of Maccabees Canonicall doth distinguish from the Canon Ecclesiasticall and giues his very instance in the bookes of Maccabees In Machabaeorum libris etsi aliquid MirabiliuÌ„ de diuini Canonis Mirabilibus exiguaÌ„ expositioneÌ„ tangeremus Aug. de Mirabil sacrae Scrip. lib. 2. cap. 34. There may be something saith he found in the books of Maccabees worthy to bee ioyned with the number of those miracles yet hereof will wee haue no care for that we intend the miracles Diuini Canonis which are conteined in the diuine Canon And thus he distinguished the bookes of Maccabees which he termed Canonicall for instruction of life from the diuine Canon of Scriptures Canon MoruÌ„ Canon Fidei Caiet which were receiued for confirmation of faith and that diuine Canon onely hee acknowledgeth to be giuen by inspiration from God and to bee of most certaine credit and highest authority in the Church and for that cause hee giues this further rule Bell de verbo Dei lib. 1. cap. 10. The bookes which were receiued of all Churches such as were in the diuine Canon among the Iewes were of greatest authoritie and ought to bee preferred before those which were not generally receiued of the all Churches Diuum AugustinuÌ„ fuisse certissimuÌ„ omnes libros Canonicoâ—esse infallibilis veritatis sed noÌ„ fuisse aequè certum de omnibus libris quos enumerauerat qui esseÌ„t canonici na si ità sentiebat rem noÌ„ fuisse adhuc à generali Concilio definitam et proptereà potuisse sine labe haeresios quosdaÌ„libros ab aliis non recipi IdeÌ„ ibidem and thereupon Bellarmine confesseth by way of solution That Saint Austen was most certaine that all Canonicall bookes were of infallible truth but was not alike certaine that all the bookes of Scripture were Canonicall for if he did think so yet hee knew the poynt was not as yet defined by a generall Councell and therefore without any staine of heresie some books might not bee receiued of some persons for Apocryphall Since therefore the pretended Canon of the Nicene Councell is not extant since their suggested Canon of the third Councell of Carthage by their owne confessions is not confirmed in that Councell since the bookes of Maccabees which are ioyned with the Apocryphall bookes in the Latine copies are not to bee found in the Manuscripts of the ancient Greeke coppies nay more since contrariwise wee haue the testimonie of Christ and his Apostles for the intire Canon comprehended in the Law in the Prophets and in the Psalmes since
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
scrip Eccles. ann 290. Gregorie Nyssen his eight Bookes De Philosophia are cited by Bellarmine for Free-will yet in his Catalogue aforesaid he confesseth they seeme not to be the bookes of Gregory Nyssen Lactantius Verses are cited by Bellarmine for Adoration of the Crosse and yet he confesseth elsewhere that it is doubted whether Lactantius were the Author Bell. li 1. de ver Dei ca. 14. Nec librum illum esse Augustini vt erudit fatentur Bell. de Mis lib. 2. c. 12. Ad locum Saint Austen is cited ad Orosium by Bellarmine to prooue Ecclesiasticus Canonicall Scripture but elsewhere when he is obiected in our behalfe in that Tract hee answeres it is not Saint Austens worke as learned men confesse Iustin Martyr Bell lib de Bap c. 25. Idem lib. de Confir c. 5. Idem lib. de Euch. c. 2. Idem lib. 1. de Sanct. 1. 4 § 3. his Questions are alleadged by Bellarmine for Vnction in baptisme for the Sacrament of Confirmation for Transubstantiation but elsewhere hee declareth them to be the work of some new Authour and not the workes of Iustin Martyr Origen in his Homilies on the Gospels Lib. 2. de Euch. c. 8. lib 3. de paenit ca 7. is cited by Bellarmine for the Reall presence and his Homilies on the Psalmes he cites for Auricular confession In lib. de Script Eccles yet the one he disclaimeth as none of Origens the other he freely confesseth it is doubted of who is the Author Cassianus is cited by Bellarmine for an ancient Author Bell de Iustif l. 1. c. 13 for the poynt of Iustification Idē de bon oper cap. 2. lib. 2. and set times of fasting yet elsewhere hee acknowledgeth the booke for Apocryphall and counterfet Bell li. 6. de lib. arb ca. 4 § accedat and condemned in a Roman Councell vnder Pope Gelasius Bell li. 2. de Pont. c. 14. Eusebius his third Epistle is cited by Bellarmine for the Supremacie yet he professeth elsewhere Idem de Confirm lib. 2. c. 7. it is not certaine who is the Author thereof Hee that shall reade these and many such like authorities of pretended Fathers in behalfe of the Roman Religion might at first sight happily bee induced to beleeue that all or most of the ancient Doctors of the Church belong to them when as in truth our aduersaries vse them but as Merchants vse their Counters sometimes they stand with them for pence sometimes for pounds as they bee next and readiest at hand to make vp their account Thus one while they muster vp their forces by multitudes of authorities as if they would make that good by number which they want in weight Sometimes they condemne them as counterfet sometimes they purge them as if they were full of corruptions according to seuerall occasions they haue their seuerall deuices to produce them or auoyd them at their pleasure Si conficta historia non est vllius authoritatis Bell. lib. 2. de Pont. cap. 9. whereas if they bee counterfeit as they are confessed to bee they are of no authoritie if Catholique and Orthodoxe they make nothing for the points in Controuersie as shall bee presented in the next place SECT XI The most substantiall poynts of Roman Faith and Doctrine as they are now taught and receiued in the Church of Rome were neuer taught by the Primitiue Church nor receiued by the ancient Fathers NEither are these men content to challenge a right to all the Fathers although they confesse they are not all orthodox and true Fathers but they likewise charge vs that Sebast Flash in profess Cath. we make no more account of them then wee doe of the Turkes Alcaron or Aesops Fables Nay saith Bristow it is well known to such as heare the Protestants Sermons Bristow Mot. 14. or bee in place to heare them talke boldly and familiarly among themselues are not afrayd to confesse plainely that the Fathers are all Papists A strange and senselesse fiction deuised by these men when not onely our learned Diuines but the vulgar people are all eye-witnesses that the Booke written by the Iewel of our age is published in all the Churches of our kingdom whose challenge for the principall points of our Religion is made good and will euer remaine vnanswerable out of the Writings and Authorities of the ancient Fathers But admit some Protestants were so ignorant or senselesse as to say priuately All the Fathers were Papists what stupiditie then may we think it in the chiefe Pastors of the Romane Church which by their publike writings and open confession acknowledge the principall poynts of Controuersie yea their chiefe Articles of Faith were vnknowne to the ancient Fathers We confesse it for a truth that the ancient Fathers St. Austen S. Ambrose St. Hierome and the rest were learned men they were Instruments of Grace and Mercy we read them we reuerence them we giue God thankes for them but withall wee learne this lesson frō them Wee weigh not the writings of men August ad Fortunat. Epist 111. bee they neuer so worthy and Catholique as wee weigh the Canonicall Scriptures but yeelding that reuerence that is due vnto them Wee may mislike and refuse something in their writings if we find they haue thought otherwise then the trueth may beare and such saith Austen am I in the writings of others and such I would wish others to be in mine Saint Austen thought it no preiudice to the Romane Church nor disparagement to his own learning to haue his writings examined by the rule of Scripture Nay more saith he that which in my bookes thou thinkest to bee vndoubtedly true Quod certū non habebis nisi certum intellexeris noli firmè retinere Aug in Proae lib 3. de Trinit vnlesse thou perceiue it to bee true indeed hold it not resolutely St. Ambrose was so farre from wishing Prince or people to rely vpon his doctrine that by way of preuention hee writes to Gratian the Emperour Nolo argumento eredas sancte Imperator nostrae disputationi Scripturas interrogemus c. Ambros de Fide ad Grat l 1 c. 4 Beleeue not O Emperour our Arguments and our Disputations let vs aske the Apostles let vs aske the Prophets let vs aske Christ. Now admit a doubtfull Recusant at this day repaire for instruction to a Romish Priest or Bishop will he answer him with Austen Examine my doctrine by the rule of Scripture and if you find it not agreeable to that Word hold it not resolutely or will he answer him with Ambrose Heare not my arguments beleeue not vs that are the professed Priests and Pastors of the Church but read the Scriptures consult with the Oracles of God let Christ the Head of the Church resolue the doubts and controuersies of Religion Surely nothing is more to bee wished for by vs nothing is lesse to be hoped for from them True it is that St.
de Imag c. 16. whom the Church condemneth Bellarmine answers This booke was written in the beginning of his first conuersion to the Catholike Faith Aug. de corrept gra cap 1. D. Augustinus duÌ„ toto spiritus ac verboruÌ„ ardore pro defensione diuinae gratiae pugnat aduersus Pelagianos liberuÌ„ arbitriuÌ„ cuÌ„ iniuria diuinae gratiae exâ—olleÌ„tes in alteraÌ„ quasi foueam delaâ—s vtdetur minusque interdum iribuere quam par sit liberae hominis volâ—tati Sixt. Seneâ—â— in Bib. sanct l. 5 in Prefat Nos noÌ„ moueat Augustinus vel tantillum c. Episc Bitont comment in Ep. ad Rom. ca. 5. p. 270. 10. Saint Austen saith In doing good none can bee free in will and act vnlesse hee be free by him that said If the Sonne free you you are truely freed Sixtus Senensis saith Whilst Saint Austen doth contend earnestly against the Pelagians for the defence of diuine Grace hee doth seeme to fall into an other pit and sometimes attribute too little to Freewill But saith the Bishop of Bitonto Let not Saint Austen mooue vs at all for it is proper ana peculiar to him that when he opposetth any errour hee doeth it with that vehemencie that hee seemes to fauour an other errour euen so when hee prosecutes Arrius hee seemes to fauour Sabellius when Sabellius Arrius when Pelagius the Maniches when the Maniches Pelagius and this is very considerable and ought especially to be noted in him Lastly Saint Austen vpon the words of Christ saith Thou art Peter August de verb. Dom. Serm. 13. and vpon this Rocke which thou hast confessed vpon this Rock which thou hast knowne saying Thou art Christ the Son of the liuing God will I build my Church for the Rocke was Christ. Stapl. princip doct lib. 6. c. 3. Stapleton answers It was lapsus humanus an humane errour caused by the diuersitie of the Greek and Latin tongue which either hee was ignorant of or marked not Bell. li 1. de Pont. ca. 10. Bellarmine replies Saint Austen was deceiued by the ignorance onely of the Hebrew tongue But Albertus Pigghius concludes with a witnes against him Nusquam hanet nusquam figit sed vbique explorat vbique tentat et suberatur omnia et quicquid probabile occcurrit alicubi amplectitur qd coÌ„tinuò post displicet retractatur Ociose secum inquireÌ„tu et tentaÌ„tis omnia Alb. Piggh. Hier. Eccles lib. 3. c. 5. Nusquam haeret nusquam figit He neuer resolues certainly vpon any thing but as if he were idle-headed giuen to crotchets hee fetcheth about this way and that way and at length lighting vpon some probabilitie layeth hold on it and then dislikes it and presently retracts it Thus if wee may credit their best learned Romanists St. Austen did not agree constantly with himselfe nor others his doctrine is opposed by the consent of Fathers in the Trent Councell hee vsed not his owne meaning in fighting against heretiques If hee had been liuing in these dayes he would haue been of an other mind He is inconstant and fixeth in certaine vpon nothing but as an idle-headed man full of crotchets one while hee resolues an other while he retracts it You haue heard Saint Austens confession and our aduersaries solution touching the chiefe poynts in question betwixt vs wherby as yet I see no cause why the Romanists should brag of the ancient Fathers in generall nor of St. Austen in particular I proceed in the next place to examine the faith of Austen the Monke that it may appeare whether that doctrine which hee published heere in England aboue a thousand yeeres since bee consonant to our Religion or the doctrine of the Roman Church SECT XIII Saint Gregory pretended to bee the Founder of the Romane Religion in England by sending Austen the Monke for conuersion of this Nation in his vndoubted writings directly opposeth the Romish faith in the maine poynts thereof AVsten the Monke was sent into England by Gregorie the Great about the yeere 600 and is tearmed by the Romanists of this latter age Englands Apostle To say nothing of the haughtinesse of his person through whose pride and contempt twelue hundred poor Christians and holy men of Bangor were murdered as it is related by Venerable Bede Bede Hist Ang l. 2. c. 2 let vs obserue the doctrine of that age and because we haue no Records of the Monkes doctrine let vs reflect vpon Gregory the Great whose writings are extant and who without doubt professed the substance of that Faith which by his Warrant and Commission was then published in England by Austen the Monke It is the generall vote of the Romanists in this latter age that the Faith which Gregorie deliuered in his dayes was so true and Catholike that If an Angell from heauen should teach other doctrine then that we haue receiued from Gregorie wee are not to heare him Canus the Bishop of Canaries well vnderstood that this Assumpsit was of too large an extent and therfore wisely by way of preuention giues this caueat to the Reader Canus li. 11 loc Theol. c. 6. p. 540. It is fitting for a Diuine to bee admonished and not suddenly to bee perswaded that all things are perfect which great and learned Authors haue written as for example Gregorie and Bede the one in his Historie of England the other in his Bookes of Dialogues haue published such miracles commonly receiued and beleeued which the censurers of this age will thinke to be doubtfull and vncertaine I speake not this to decline the doctrine of Gregorie Quid est hoc quaeso te qd in hiâ— extremis temporibus tâ—m multa de animabus c Greg. Dial lib 4. cap. 40. for howsoeuer many ceremonies and strange opinions through visions and apparitions of dead men which Gregorie in his Dialogues complained of sprung vp in his dayes yet the principall poynts of doctrine did as yet remaine sound and stable so that setting aside his Dialogues which are but Aniles fabulae no way fit to prooue Articles of Faith In his vndoubted Writings there will bee found few or no substantiall points which are not agreeable to the Tenets of our Church and altogether different froÌ„ the Roman and that this may become more manifest to the Reader I haue compared the Trent Doctrine and ours with Gregorie that by parallelling the Articles on both sides the Antiquitie of the true Church may visibly appeare by the faith of Gregory The Canonicall Bookes of Scripture Gregorie We doe not amisse Non inordinatè agimê° si ex libris licet noÌ„ Canonicis sed tamen ad edificationeÌ„ Ecclesia editis testimonium proferamê° Greg. Moral lib. 19. ca 13. Artic 6. if wee bring forth a testimony out of the bookes of Maccabees which though they are not Canonicall yet are they set forth for the edification and instruction of the Church Church of England The books of Maccabees the Church doeth reade for
example of life and instruction of manners but yet it doth not apply them to establish any doctrine Conc. Trid. Sess 4. Church of Rome If any shall refuse the books of Maccabees for Canonicall Scriptures let him be accursed In hoc volumine omnia quae crudiuÌ„t cuncta quae aedificant scripta coÌ„tineÌ„tur Greg. in Ezek. l. 1. Hom 9. Aâ—tic 6. Scripturae sine Traditionibê° nec fueruÌ„t simplicitèr necessaria nec sufficientes Bell. de ver D noÌ„ scrip c. 4. et Conc. Trid. Sess 4 decret 1. The sufficiencie of the Scriptures Gregory Whatsoeuer serueth for edification and instruction is conteined in the Volume of the Scriptures Church of England Holy Scriptures containe all things necessarie to saluation Church of Rome Scriptures without Traditions are neither simply necessary nor sufficient Reading of the Scriptures Gregorie The Scripture is an Epistle sent from God to his creature that is to Priest and people If thou receiuest a letter from an earthly King Greg. lib. 4. Epist 40. ad Theedor Medicum This instructioÌ„ was to a Physician a lay man thou wilt neuer rest nor sleepe before thou vnderstand it The King of Heauen and God of men and Angels hath sent his Letters vnto thee for the good of thy soule and yet thou neglectest the reading of them I pray thee therefore studie them and daily meditate of the words of thy Creator and learne the heart and mind of God in the words of God Church of England The Scriptures are Manna and gi-giuen vs from heauen to feed vs in the desert of this world Iewel in his Treatise of the holy Scriptures pag. 46. 47. Let vs reade them and behold them and reason of them and learne one of another what profit may come to vs by them for all haue right to heare the word of God all haue need to know the word of God Index lib. prohib in obseruat circa Regulam 4. Church of Rome Wheras it is manifest by experience that if the holy Bible should be permitted to be read in the vulgar tongue it would bring more danger then benefit by the rashnesse of men therefore they are forbidden to the common people See Hard. in Iewel Art 15. diuis 3. yea and to Regulars to reade or retaine any vulgar Translation without the licence of their Bishops or Inquisitor The Reall Presence Gregorie Preciosi saÌ„guinâ— effusione genus humanum Christus redemit sacrosancti viâ—â—sficies car poris sui sanguinis mysterium meÌ„bris suis tribuâ—â— cuius perceptione corpus suum qd est Ecclesia pascitur potatur abluitur sanctificatur Greg. in 6 Psal poenitent Christ with the effusion of his most precious blood redeemed mankind and giueth vnto his members the most holy mysteries of his quickening body and blood by the participation whereof his body which is the Church is nourished with meat and drinke and is washed and sanctified Here Gregorie makes a plaine difference betweene the body of Christ offered on the Crosse and the mysterie of that body offered in the Sacrament and that we might know it was not a corporall but a mysticall body he tels vs Christs Body is the Church and that wee might yet further know the members of Christ were not fed with reall flesh and blood for there is nothing more absurd saith Bellarmin then to think the substance of our flesh should bee nourished with the flesh of Christ Bellar. de Euch. lib. 2. cap 4. hee tels vs they are nourished with meat drinke and withall are washed and sanctified by the mysterie of his body And to remoue all imaginations of a carnal presence hee proclaimes it elsewhere in the words of an Angel Greg. Hom. in Euan 21 Hee is risen hee is not here Christ saith hee is not here in the presence of his flesh yet hee is absent no where by the presence of his Deitie Church of England The Body of Christ is giuen Iewel Art 5. p. 238. taken and eaten in the Supper onely after a heauenly and spirituall maner Wee seeke Christ aboue in heauen and imagine not him to bee bodily present vpon the earth Church of Rome Conc. Trid. Sess 13. c. 1. In the Sacrament of the Eucharist after consecration our Lord Iesus Christ true God and man is truely really and substantially contained vnder the forme of sensible things Si fuissent mille hostiae in mille locis eo tempore quo Christê° perpendit in cruce Cristê° fusset crucifiâ—ous in mille locis Holcot in Sententque Insomuch as Holcot the Iesuit professeth If there had been a thousand Hosts in a thousand places at that very time when Christ hung vpon the Crosse then had Christ been crucified in a thousand places Priuate Masse Gregorie Let not the Priest alone celebrate Masse for as hee cannot performe it without the presence of the Priest and people Sacerdos Missam solê° nequaquam celebret Greg. in lib. Capitulari cap. 7. apud Cassand Liturg. 33. p. 83. so likewise it ought not to bee performed by one alone for there ought to be present some to whom he ought to speake and who in like maner ought to answere him and hee must withall remember that saying of Christ Where two or three are gathered together in my name I will be present with them Church of England The breaking of bread which is now vsed in the Masse Iewel Art 1. in fine signifieth a distribution of the Sacrament vnto the people as Saint Austen saith vnto Paulinus It is broken to the end it may bee diuided Church of Rome If any shall say that Priuate Masses in which the Priest alone doth Sacramentally communicate Conc. Trid. Can. 8. Sess 22. are vnlawfull and therefore ought to bee abrogated let him bee accursed Communion in both kinds Gregorie You haue learned what the blood of the Lamb is not by hearing De Consecrat Dist 2. Qâ—iâ— sit sanguis §. but by drinking Againe The blood of Christ is not powred into the hands of vnbeleeuers but into the mouthes of the faithfull people Church of England The Cup of the Lord is not to bee denied to the lay people Artiâ— 30. for both the parts of the Lords Sacrament by Christs ordinance and commandement ought to be ministred to all Christian men alike Church of Rome Although our Sauiour did exhibite in both kinds Conc. Trid. cap. 3. Sess 21. yet if any shall say the holy Catholique Church was not induced for iust causes to communicate the lay people vnder one kinde and shall say they erred in so doing let him be accursed Merit of workes Sunt nonnulli qui saluos se suis viribê° exultaÌ„t suisque praecedentibus meritis redemptos se esse gloriantur quorum profectò assertio inuenitur sibinetipsis contraria quia dum Innocentes se asserunt et redemptos hoc ipsuÌ„ in se redeÌ„ptionis nomeÌ„ euacuant In 28 1. Iob l. 18. c.
22. Aliud est secundum opera aliud propter opera reddere IdeÌ„ 7. Psal Poenit. Gregorie There are some which glory that they are saued by their owne strength and brag that they are redeemed by their own precedent merits but herein they contradict themselues for whilst they affirm that they are innocent and yet redeemed they frustrate the name of Redemption in themselues Againe If the blessednesse of the Saints bee acquired by mercy not by merits how is it said He will render to euery man according to his workes If it bee according to his workes how is it giuen of mercie It is one thing saith hee to giue according to their workes another thing to giue for their workes sake And from this ground hee makes this his confession I pray to bee saued Idem in 1. Psal Paenit not trusting to my merits but presuming to obtaine that by thy mercie alone which I hope not for by merit Church of England We are accounted righteous before God onely Art 11. by the merit of our Lord and Sauiour Iesus Christ by Faith and not our owne workes For to haue affiance in our workes Homily of goodworks as by merit of them to purchase to our selues remission of sinnes and eternall life is blasphemy Church of Rome Good workes are meritorious Rhem. Annot in Heb. 6. ver 10. and the very cause of saluation so farre that God should be vniust if he rendered not Heauen for the same Againe All good works done by Gods grace after the first justification Idem in 2. Tim. 4.8 bee truely and properly meritorious and fully worthy of euerlasting life and that thereupon Heauen is the due and iust stipend crowne or recompense which God by his Iustice oweth to the persons so working by his grace for hee rendreth or repayeth heauen as a iust Iudge and not onely as a mercifull Giuer and the Crowne which hee payeth is not onely of mercie or fauour or grace but also of justice Worship of Images Gregorie In his Epistle to Serenus Bishop of Masilia saith Greg. lib. 7. Epist 109. Your Brotherhood seeing certaine worshippers of Images broke the said Images and cast them out of the Church the zeale which you had that nothing made with hands should be worshipped we praise but wee thinke you should not haue broken them downe For Painting is therefore vsed in Churches that they which are vnlearned may by sight reade that on the walles which in bookes they cannot Your brotherhood should therefore haue spared the breaking of them and yet restrained the people from worshipping them AdorationeÌ„ omnibê° modis deuita Lib. 9. Ep. 5. that the rude might haue had how to come by the knowledge of the Story and yet the people not sinne in worshipping the picture Church of England The Romish doctrine concerning the worshipping and adoration Art 22. as well of Images as of Reliques is a fond thing vainely inuented and grounded vpon no Warrant of Scripture but rather repugnant to the VVord of God Church of Rome Wee teach Conc. Trid. Sess 25. that the Images of Christ the Virgin Mother of God and other Saints are chiefely in Churches to bee had and retained and that due honor worship is to be giuen vnto them The Popes Supremacie Gregorie Ego fidenter dico Lib. 6. ep 30 Mauricio Augusto Idem lib. 6. ep 24. lib. 4. ep 32. 34. 36 38. 39. I say confidently Whosoeuer calls himselfe or desires to be called the Vniuersall Bishop in the pride of his heart is the forerunner of Antichrist For the title of vniuersall Bishop is the puffe of arrogancie the word of pride a new pompous a peruerse foolish a rash a superstitious a profane an vngodly and wicked name a name of singularitie a name of errour a name of hypocrisie a name of vanitie and a name of blasphemie And writing to Eulogius Bishop of Alexandria hee makes this profession For mine owne part Greg. lib. 7. ep 30. I seeke to increase in vertues and not in words for if you call me Vniuersall Bishop you denie your selues to be that which you confesse to be wholly in me but God forbid let vs rather put farre from vs these words which puffe vp pride and vanitie and wound Charitie to the death Church of England It is plaine that the Bishop of Rome challengeth this day a title that St. Peter neuer had Iewel Art 4 Diuis 4. that no holy nor godly man would euer take vpon him that St. Gregorie vtterly refused and detested and called blasphemy Church of Rome The Supremacie of the Bishop of Rome may bee prooued by fifteene seuerall Names or Titles Bell. de PoÌ„t lib. 2. c. 31. as namely the Prince of Priests the High Priest the Vicar of Christ the vniuersall Bishop and the like and from those high and mightie Titles they haue created this Article of faith Wee declare Subesse Romano Pont. omni humanae creaturae declaramê° dicimus definimus pronunciamus omninò esse de necessitate salutis Bonif. 8. in extran de Maior Obed. Cap. Vnam SanctaÌ„ c. we pronounce wee define that euery creature vpon necessitie of saluation must be subiect to the Bishop of Rome Thus briefly I haue giuen you the principall poynts of doctrine deliuered by Gregorie and from these his seuerall confessions I hope the Romanists will giue me leaue to returne them their owne assertion If an Angel from heauen teach other doctrine Touching the books of Maccabees the All-sufficiencie and reading of the Scriptures the Reall presence Priuate Masse Communion in both kinds Merit of workes Worship of Images and the Popes Supremacy I say with our aduersaries If an Angel froÌ„ heauen teach other doctrine then in these particulars we haue receiued from Gregorie we are not to heare him I proceed from Fathers to Councels and vpon a reviewe of the Fathers Doctrine I will here conclude Since the ancient Doctors are no Rules of our Faith nor haue any power to bind as Bellarmine confesseth since their bookes are sometimes purged their authorities sometimes condemned as spurious and counterfet as their Inquisitors confesse since their Expositions with an vniforme consent are sometimes decreed for an Article of Faith Bulla Pij 4. Artic. 2. sometimes declined by their best learned Romanists as namely Card. Bellarmine Andradius Card. Cajetan and Card. Baronius professe And lastly since the Scripture is the most certaine and most safe Rule of faith Scriptura regula credendi certissima tutissimaque Bellar. as it is acknowledged on both sides I say to leaue this certaine and safe rule and to follow the Fathers in all and tread in their steps as children doe in sport it is Via Dubia a doubtfull and vncertaine way it is Via Devia a wandring and By-way SECT XIIII Councells which are so highly extold and opposed against vs were neither called by lawfull authoritie or to the right ends as
to the Commission granted to Kings and Princes by expresse warrant from Gods owne mouth if I say contrary to Gods command after a continued succession in the right of Kings and Princes for 2400 yeeres he will vsurpe the right of calling Councells the Pope will not bee found Innocent nor his assemblies lawfull for the Towne-clerke of Ephesus could tell Dometrius and his fellowes If they enquire any thing Acts 19.39 concerning matters it must bee determined in a lawfull Assembly The promises of Christ no doubt are many and gracious to his Church but they are annexed to a condition if they come together in his Name the condition then being once broken the Obligation to the Church and Councell becommeth voyde of none effect It will not be amisse therefore to vnderstand what it is to assemble in Christs Name and then see whether the Church of Rome hath performed that second dutie in her assemblies It cannot be denied that they are said to assemble in Christs Name whom neither respect of priuate gaine induceth nor the ambitious desire of honour inuiteth nor the prick of hatred and enuie incite and driue forward but whom the inflamed loue of peace and the feruent affections of Christianitie impell and not the spirit of contention Surely these conditions are requisite to their right calling and these were anciently performed in the first foure Generall Councells to which our Church subscribeth but as their owne Cardinal Cusanus protested that the authority of Councels doth not depend vpon the Pope so likewise their owne learned Ferus professeth that In matters of Faith and things which concerne the conscience it is not sufficient for them to say Wee will and command but you must consider in what manner the Apostles dealt in their Assemblies they came together in simplicitie of heart seeking onely Gods glory and the saluation of others Nos aliter conuenimus nempe cum magnâ poÌ„pâ nosque ipsosquaerimê° atque nâ—bis â—ollicâ—â—ur nihil nobis non licere de plenitu dine potestatis quomodò spiritê° sanctê° eiusmodi conuentus probare possit Ferus super Acts 15. no maruell therefore if the Spirit of God was in that Councell but saith hee Nos aliter conuenimus Our meeting is in another manner namely with great pompe and seeking our selues and promising to our selues licence vpon fulnesse of power to doe any thing and this being so how is it possible for the Spirit of God to approue such assemblies Heere then wee haue our learned Aduersaries confessions that two principall conditions anciently in vse are both abrogated by the latter Councels the one is The Pope calls Councells that hath no right to call them the other is That they assemble in their owne name and for their owne end not for the Catholique peace and Christian Charitie And thus much briefely concerning the authoritie of Calling Councells Let vs take a short view of Councels in all ages and withall let vs adde to the Popes vnlawfull Calling the errors of Councels the vncertaintie of their Canons the manifest forgeries of ancient Decrees the palpable and grosse suggestions of new deuised Acts with their senselesse condemnation of true Decrees and Canons that make against their Romish Faith and Trent Doctrine and tell mee if these men haue any cause or reason to equall Councells with the Scriptures or to build vpon them in matters of Faith or to claime them all for theirs when by their owne ensuing testimonies they are doubtfull which are right which are false which are lawfull which are counterfet And lastly when they are not agreed amongst themselues whether Councels rightly called are infallible or stand subiect vnto errour SECT XV. Councels which our aduersaries pretend as a chiefe bulwarke of their faith giue no support at all to the Romish Religion as it is prooued by particular obiections made against seuerall Councells in all ages by the Romanists themselues CArdinall Bellarmine who formerly told vs the Church of God might safely subsist without Councels giues vs likewise to vnderstand by way of preuention Libri ConcilioruÌ„ negligenter conseruati sunt multis vitiis scatent Bel. de Concil l. 3 c. 2. that the Bookes of Councells being negligently kept doe abound with many errours and heereby we may guesse what is like to be the doctrine of those Councells that are guiltie of such errours and what will bee the issue of that doctrine that depends vpon such Councels Whether errors haue crept in by the negligence of the keepers I cannot tell but sure I am many generall and particular Councels haue erred many Decrees and Canons of Councells which are produced for the Romane Religion are acknowledged by themselues to bee spurious counterfet and many true Canons and Councels which make against their Trent faith are condemned by our aduersaries as fallible and erronious as shall appeare by their owne seuerall confessions in all ages from the time of Christ till the dayes of Luther The first Age to 100 yeeres In the first Age. The Councell at Hierusalem gathered vnder the High Priest wherein Caiphas was President Marke 14. sought testimonie against Iesus and excommunicated those who confessed Iesus to be Christ Errauit in fide perniciosissime Caiphas cum vâ—iuerso CoÌ„cilio cuÌ„ iudicauit Iesum blasphemasse Bellar. de Conc. auth lib. 2. c. 8. Bellarmine tells vs Before the comming of Christ the Councels of the Iewes could not erre but saith hee Caiphas with the whole Councell did erre most pernitiously when they adiudged Christ a blasphemer And this may serue for a leading case to shew that Councels may erre as they haue erred in the first Age. In the second Age. The 2 Age Ann. 100. to 200. In the yeere 102 the Councel of Antioch is cited by Gretzerus by Turrian by Baronius for the Worship of Images yet neither Merlin nor Crabbe nor Surius nor Nicholinus Coâ—e censura PatruÌ„ pag. 237. publishers of the Councells euer mention it and Binius who produceth it doeth acknowledge to haue receiued it from Baronius and Baronius returnes his Author for the Iesuite Turrian and Turrian professeth that Pamphilus found it in Origens Librarie And this may serue to shew that some Councels are deuised to proue the Trent doctrine and the raâ—her because worship of Images requires Antiquitie and Consent of Bishops to proue it an Article of Faith The 3 Age. Ann. 200. to 300. In the third Age In the yeere 258 the third Councell of Carthage had fourescore and seuen Bishops but saith Binius Huius Prouincialis The Catholique Church doeth not receiue the Decrees of this Councell Concilii decreta non recipit Catholica Ecclesia Bin. in marg Concil p. 149. And the reason is pregnant This Synod toucheth the Popes Supremacie for when as Stephanus Bishop of Rome called himselfe Episcopus Episcoporum The Bishop of Bishops Saint Cyprian and the whole Councell opposed that new Title And this may serue to prooue
performe an act meritorious The beliefe then of the Romish doctrine doeth not consist altogether in the trueth of it but in the faith of the beleeuer for let it be true or false if it bee receiued with an affected ignorance and a blinde obedience the partie shall be safe as it were by fire that is as they elegantly vnderstand it shall goe through the fire of Purgatory to heauen Cardinall Cusanus hath giuen his voice with Cardinal Tollet that it is the safest and surest way to relie vpon the Priest as Ruler of the people without further inquirie of the trueth and thereupon he cries out with admiration as if hee would astonish his Disciples with the name of the Church QuaÌ„ firma est aedificatio Ecclesiae quia nemo decipi potest etiam per maluÌ„ praesidentem Si dixeris Domine obediui tibi in praeposito hoc tibi sufficiet ad salutem tu enim per obedientiam quam facis praeposito queÌ„ Ecclesia â—olerat decipi nequis etiaÌ„si praeceperit alia quaÌ„ debuit praesumit enim ecclesia de illa sententia cui si tu obedieris magna erit meâ—ces tuâ— Obedeenâ—â—â—t â—tur irrâ—â—tionalis est coâ— suâ—mâ—ta obedientia et per fectissima scil quando obeditur sine inquisitione rationis sicut tumentuÌ„ obedit domino suo Cusan Exist lib. 2. lib. 6. O how strong is the building of the Church for no man can be deceiued no not by an euill Bishop if thou say vnto God O Lord I haue obeyed thee in my Bishop this shall suffice thee vnto saluation for thou canst not bee deceiued by thy obedience that thou yeeldest to the Bishop whom the Church suffereth although hee commaund thee other things then he ought to doe for the Church presumeth his sentence to bee good which sentence if thou obey thy reward shall bee great Obedience therefore without reason is a full and perfect obedience that is when thou obeyest without inquiring of reason as a horse is obedient to his Master The Bishop or Priest then is the man we must obey and beleeue for his lips preserue knowledge his tongue will tell no lies but what if hee faile in his doctrine what if hee erre in his opinion are we sure he doeth euer deliuer the constant Tenet of his Church Admit then Saint Bernard were aliue and if a poore ignorant soule should come vnto him and demand of him whether hee thinke it possible for a man to keepe the Commandements will he say that a man may keep them for the Church teacheth so Bernard in Can. Serm. 50. when as he himself confidently affirmeth Therin thou shalt yeeld vnto vs that the Commaundements neither haue been fulfilled by any man in this life nor indeed can bee Admit that Thomas Aquinas were aliue and one of his disciples should desire to be resolued what worship to giue an Image would he tell him it must be worshipped with Dulia an inferiour honour when as himselfe protesteth Quod eâdeÌ„ reuerentia exhibeatur Imagini Christi vt ipsi Christo Aquin. p. 3. q. 25. art 3. that the Image of Christ is to bee honoured with the same honour that Christ himselfe is Admit that Cardinal Caietan were aliue and one should desire to know whether the Bookes of Macabees were canonical Scriptures would hee teach they were Canonicall when his fellow Canus professeth Canus li. 2. loc Theol. cap. 11. hee was so farre from teaching it that hee maintained the contrary Looke vpon the grand fundamental point of Transubstantiation if a Romanist will consult with the Priests and Bishops of these late ages it will appeare there could be no certaintie for an ignorant lay man to build his faith vpon the resolution of his Priest or Prelate As for instance in this particular poynt If a lay Papist had required satisfaction of Bishop Fisher Whether the doctrine of Transubstantiation was grouÌ„ded vpon the authoritie of the Scripture it is presumed he would haue answered according to his owne writing Roffens contr Capt. BabylonicaÌ„ c. 10. N. 8. O. Non potest per vllam Scripturam probare It cannot bee proued by any place of Scripture If hee had appealed from the Bishop to a Court of Cardinals Cardinall de Aliaco would haue told him Patet quod ille modê° sit possibilis nec repugnat rationi nec authoritati Bibliae c. Pet. de Alliac in 4. Sent. q. 6. Art 1. Caier in 3. part q. 79. Art 1. The maner which supposeth the substance of bread to remaine is possible neither is it contrary to reason nor the authoritie of the Scriptures Card. Caietan would haue told him That part which the Gospell hath not expressed wee haue receiued expresly from the Church viz. the conuersion of the bread and wine into the body and blood of Christ Card. Bellarmine would haue told him It is not altogether improbable that there is no expresse place of Scripture to prooue it Bellar. de Euch. lib. 3. cap. 23. and it may iustly bee doubted whether the Text bee cleare enough to inforce it Againe admit an ignorant lay man would require the iudgement of particular Priests in former ages Bertram a Priest would haue told him Bertr of the body and blood of Christ ann 1623. In respect of the substance of the creatures looke whatsoeuer they were before Consecration they are euen the same after Bellar. de Euch. l. 5. c. 15. Peter Lombard and Aquinas would haue told him that the Sacrament of the Altar was a commemoratiue sacrifice because it communicated the effects of the real killing of Christ Ante Lateranense CoÌ„cilium non fuit dogma fidei Scot. in 4. Sent. dist 11. q. 3. Scotus would haue told him Transubstantiation was not beleeued as a point of faith before the Councel of Lateran about 400 yeeres agoe Durand would haue told him The materiall part of the consecrated bread was not conuerted Durand 4. d. 11. q. 1. Bell. de Euchar. lib. 3. cap. 13. All these were Priests and members of the Romane Church they were Defenders of the Roman Faith in their times they declared by their Writings and Instructions to the people that doctrine which was altogether different if not flatly opposite to the Tenet of the now Roman Church And from hence it will follow that either the Roman Church doth want that Vnitie in poynts of Faith which they so much magnifie amongst themselues or otherwise it is an vnstable and a doubtfull way to relie vpon the instructions of his Bishop or Priest for the assurance of his right beliefe Moreouer that the Cardinals Bishops maintained a different doctrine from their owne Church it will appeare by the seuerall confessions confutations of their own Church-men Touching Bertram Bellar. de Script Eccles Tom. 7 p 121. Bellarmine saith Paschasius Ratbertus liuing at that time wrote a booke against him and confuted his errour Touching Peter Lombard
Nunnes be not Stewes of filthy Harlots if the consecrated Monasteries be not Faires Markets and Innes Cathedrall Churches dennes of theeues Priests vnder pretence of mayds keepe harlots consider whether so great variety of pictures and Images be fit and whether it occasion not Idolatrie in the simple looke vpon the number and varietie of religious Orders the Canonizing of new Saints though there bee too many already as Bridget of Swetia Charles of Britain the feasts of new Saints more religiously kept then those of the blessed Apostles enquire if there be not Apocryphall Scriptures and prayers in processe of time eyther of purpose or of ignorance brought into the Church to the great hurt of the Christian Faith consider the diuersitie of opinions as the conception of Marie sundry other things Againe in his Consolatory tract of Rectifying the Heart amongst many other considerations hee complaineth There is intolerable superstition in the worshipping of Saints innumerable obseruations without all ground of reason vaine credulitie in beleeuing things concerning the Saints report in their vncertain Legend of their liues superstitious opinions of obtaining pardon and remission of sinnes by saying so many Pater nosters in such a Church before such an Image as if iâ— the Scriptures and authentical writings of holy men there were not sufficient direction for all actes of Pietie and Deuotion without these friuolous addititions nay which is worse see if these obseruations in many countreys and kingdomes of the world be not more vrged then the Lawes of God euen as wee shall finde in the Decrees and Decretals a Monke more seuerely punished for going without his Cowle then committing Adultery or Sacriledge and more grieuously corrected in going against one of the Popes Decrees IdeÌ„ de Directione cordis Consid 29. c. then offending against the diuine precepts and the Gospell of Christ This learned Author was Director of the Councell of Constance and there complained of 75 exorbitant abuses and errours that were crept into the Roman Church but found no amendment nay more saith hee Wee must not looke for a Reformation in things that concerne Faith and Religion or doctrine or manners except the Secular powers do seriously take it in hand Experto crede Experto crede c. Idem in Dial Apologetico Beleeue me in what I say I haue tryed it dispute no more of it speake not to deafnesse it selfe thou shalt neuer bee heard Lastly when hee found there was little hope of reducing Religion to the former purity of the Primitiue Church in Christs time yet hee wished at least a restoring of the ancient Faith in the Fathers time Ecclesia si non ad statuÌ„ Christi et ApostoloruÌ„ saltem ad statum Syluestri resti tuenda Gers de Concil Gener vnius obedientiae In diebê° istis in ore cuius libet bonum fuit argumentuÌ„ tenens tam de formâ quaÌ„ materiâ Hic est Frater ergo est mendax Wals Hist Angl. in Rich. 2. p. 281. and saith he If the Church may not bee reformed according to the stateâ— it was in the time of Christ and his Apostles yet at least it should be brought to the state it was in the time of Syluester which was about 300 yeeres after Christ. To let passe the obseruation of Tho. Walsingham that in those dayes it was the common argument in euery mans mouth He is a Fryar Ergo a lyar At this time Aluarez Pelagius wrote a Booke De Planctu Ecclesiae of the Churches complaint wherein hee tells vs The Church which in her Primitiue state was adorned of her Spouse with many royall graces Aluar. de planctu Eccles l. 2. art 5. lit Aleph was clouded and ecclipsed with the blacke mists of ignorance iniquitie and errour In like manner Et prasertim qd magis prodigiosum est Pontificibus qui suas Traditioneâ— diuinis longè mandatis anteponunt Clem. de Corrup Eccles statu ca. 14. 26 Nicholaus Clemangis Archdeacon of Baieux wrote a Booke of the corrupt estate of the Church wherein he complaines The studie of Diuinitie was made a mocking stocke and which was most monstrous for the Popes themselues they preferred their own Traditions farre before the CoÌ„maundements of God What doest thou thinke saith he of the prophecie of the Reuelation of St. Iohn doest thou not thinke that in some sort it belongs to thee thou art not grown so shamelesse as to deny it consider therefore of it and reade the damnation of the Great Whore sitting vpon many waters there contemplate thy worthy actes and thy future fortune Abusiones quoque Paganica superstitiones Diabolica taÌ„ multa Romae qd diuinari benè non possuÌ„t Camer de Squaloribus Rom. Eccles p. 34. Cardinall Cameracensis wrote a Booke De Squaloribus Romanae Ecclesiae touching the Deformitie of the Roman Church which book is to be seene in the Library at Westminster wherein amongst many other complaints touching the Roman Church he tells vs That Pagan abuses and diabolicall superstitions were so many at Rome that they could not well bee imagined Câ—mer de Reform Ecclesiae but saith hee as there were seuen thousand which neuer bowed to Baal so it is to bee hoped that there are some who desire the Churches Reformation and accordingly it happened Consil Pisan Sess 20. for Pope Alexander the Fift in this age and in the yeere 1411 Dixit quod ipse volebat vacare circa reformationeÌ„ Ecclesia c. promised solemnly to intend a Reformation and for that purpose to assemble the most learned of all nations and at the Councel of Senes 1423 the proposition of Reformation was reuiued but withall it was adiourned de die in diem and the Reformation is not yet come In the sixteenth Age Ann. 1500. to 1600. Hieronymus Sauanarola a Dominican by Profession and for his Doctrine and sanctitie of life termed a Prophet was examined with tortures saith Guicciardine for inueying against the Cleargie and Court of Rome Vpon which examination a Proces was publishd to this purpose that he was not moued thereunto out of any euill intent but this one thing he onely respected that by his meanes a Generall Councell might be called wherein the corrupt manners of the Clergie might bee reformed Guicciard lib. 3. in fine and the degenerate state of the Roman Church as farre foorth as was possible might be reduced to the likenes of that it was in the Apostles time or those that were neerest vnto them and if hee could bring so great and so profitable a worke to effect hee would thinke it a farre greater glory then to obtaine the Popedome it selfe Comin lib. 8. cap. 2. And Philip de Comines giues vs likewise to vnderstand that hee told the French King Charles the eight He should haue great prosperity in his voyage into Italy and that God would giue the sword into his hand all this to the ende he should
reforme the corrupt state of the Church which if hee did not performe he should returne home againe with dishonour and God would reserue the honour of his worke to some other and so saith he it fell out This holy man thirsted for a Reformation Hee complained against their Communion in one kinde against Iustification by Works against the manifold Traditions and Constitutions of their Church against the Popes Supremacie and withall proclaimed that the Roman Church taught not the Doctrine of Christ and his Apostles and this was counted to him for Heresie and for this hee was first hanged and then burnt About this time there was likewise written by Doctor Vicelius a Booke called Methodus Concordiae Ecclesiasticae Vicelius Wherein hee complaines also of Traditions contrary to the word of God hee calls for the translation of the Bible and wished the Seruice were deliuered in a knowne tongue hee complained of the worship of Images of Prayers to Saints of Purgatory as a doubtfull opinion he wished that Priests and people should rather marry then liue loosely as they doe and for these and the like Articles wherin he desired a Reformation Index libr. prohib de Sandoual Madril 1612. his Booke is condemned inter libros Prohibitos among the Books prohibited certainly the errors both in Doctrine and Discipline were grown to that height insomuch as Erasmus professeth it was commonly argued in the Schooles Whether the Pope might not abrogate that which was decreed in the Apostles Writings Eras Annot in 1. Tim. 1. Whether hee might ordaine any thing contrary to the Doctrine of the Gospel Whether he might create a new Article of the Creed Whether hee had greater power then Peter or equall Whether hee might command Angels and take away Purgatory altogether Whether hee were a meere man or God or participat of both natures with Christ Whether hee were more mercifull then Christ was seeing it is not read that Christ called any man out of the paines of Purgatorie Sixe hundred things saith hee of that sort were disputed and published in great volumes by great Diuines especially famous for profession of Religion and these things in the Schooles of Diuinitie were seriously handled And without doubt abuses were growne so exorbitant in the Church that Machiauell Protested The Kingdom of the Clergie had beene long since at an end if the reputation and reuerence towards the pouertie of Fryars had not borne out the scandall of the Bishops and Prelates Amidst these manifold errors and corruptions in the Church arose Martin Luther and desired a Reformation as his predecessors had done and at that time things were in so bad estate saith Guicciardine that the blood of Christ was profaned Guicciard hist lib. 13. the power of the keyes was made contemptible and the redemption of soules out of Purgatory was set at a stake at dice by the Pardon sellers to be played for This was so notorious and visible to the world that by the testimony of their own Historian there were that yeere many meetings at Rome to consult what was best to be done The more wise and moderate sort wished the Pope to reforme things apparantly amisse and not to prosecute Luther This reformation was long before wished for as wee see by the complainants in their own Church neither did Luther as some pretend oppose the errours of the Roman Church out of any prepensed malice Tem. 7. Wittemb 22. for Wee plainly and expressedly professe saith hee as our Bookes doe witnesse that if they would not constraine vs to Articles openly impious and blasphemous wee would defend them in other things Nec prodiit solus Lutherê° c. Alp. à Castre ep Nuncup ad Phil 2 Hisp Regem Neither came Luther alone saith Alphonsus such is the vnhappinesse of this age but garded with a great troope of Heretikes who seemed to looke for him that afterwards they might fight vnder his banner for presently Philip Melancthon Faber Capeto Lambertus Conradus Pellican Andreas Osiander Martin Bucer entred their names in his Booke and many other in processe of time in great numbers inserted themselues into his family And as it is obserued by their learned Cassander the Church Doctrine and discipline was so farre out of order at his coÌ„ming and before that many learned Writers published and declared their long wished for Reformation of the Church Thus briefly in the Apostles times you haue seene the glorious rising of the Sunne in the ages following the Sunne at highest from after 600 yeeres you haue seene the Sun towards setting In the first age shee was like the Moone in the first quarter and daily increasing in the ages following shee was in the full in succeeding ages shee was in the wane In the first age shee was like the Starre that appeared in the East and guided the Wisemen in the ages following the Fathers were the fixed stars and gaue light in the midst of Heresies in the latter ages there were Stellae erraticae wandring starres that fell from heauen such as St. Iohn speakes of Priests and professors that left their faith their first habitation And thus we see there is one glory of the Sunne another of the Moone another of the Starres and to all these the Church is rightly compared by Saint Austen Ecclesia est Sol Luna et Stellae quaÌ„do Sol ob scurabitur et Luna noÌ„ dabit luceÌ„ et Stellae cadent de coelo Ecclesia non apparebit impiis vltra moduÌ„ saevientibê° Aug. Ep. 80. The Church is the Sunne and the Moone and the Starres and as the Sunne shal be darkened and the Moone not giue her light and the starres shall fall from heauen so the Church shall not appeare by reason of persecution and worldly securitie then the power of heauen shal be moued and they that seeme to shine in grace shall fall and those that are most strong in faith shall be troubled These things premised wee may rightly inferre for a conclusion of this poynt that there was alwayes a remnant of true beleeuers in the bosome of the Romane Church who resisted the Papacie and noted the abuses neither were they ignorant lay men or an illitterate sort of Priests but they were Bishops Cardinals and learned Pastors that complained of the latencie and obscuritie of the true Church they longed for a Reformation in Doctrine and Discipline they wished that the true Religion might be restored to her first Integritie the Church to her ancient libertie her Faith and Doctrine to the Primitiue sinceritie and for this cause a continuall voice and lamentation was made by many of her children and shee would not be comforted because they were not such as shee first bred them From these and the like testimonies who constantly and continually wished a Reformation in Faith and Manners we may certainly conclude that eminent and perpetuall Visibilitie is no certaine Note of the true Church I proceed in the next place