as a necessary poynt of saluation I will beleeue it also or at leastwise will bee humblie silent not taking vpon mee to condemne the same I speake not this as if we should decline the practise of the ancient Church in expounding Scripture by Scripture Concil Trid. Sess 1. but to demonstrate to the world that our aduersaries in this poynt of their faith haue neither followed the ancient Church nor the Decree of their Trent Councell whereby it shall appeare that either this Article was newly created or the former Popes and Councels haue disagreed from the latter Cardinall Caietan was so farre from subscribing to the Popes Creed in this poynt that on the contrary hee giues this Praemonition to the Reader of the Scriptures Not to loathe the new sense of the holy Scriptures for this Nullus itaque detestetur nouuÌ„ sacra scripturae seÌ„sum ex hoc qd dissonat à priscis Doctoribus sed fcrutetur perspicacius textuÌ„ ac cótextuÌ„ Scripturae si quadrare inuenerit laudet DeuÌ„ qui noÌ„ alligauit expositionem ScripturaruÌ„ sacrarum priscoruÌ„ Doctorum sensibus Caiet in Genes 1. that it dissenteth from the ancient Doctors but to search more exactly the Text and coherence of the Scriptures and if hee finde it agree to praise God that hath not tyed the exposition of the Scriptures to the sense of the ancient Doctors This Protestant doctrine is farre different from the Tenet of the Roman Church insomuch that Bishop Canus his fellow Romanist was much troubled that a prime Cardinall should oppose an Article of the Romane Creed one while he chargeth him that acutiùs multò quam foelicius hee expounded the Scriptures in some places more wittily then happily an other while he would so seeme to excuse him that hee might be convinced by this or the like argument To follow the Fathers in all Canus ibid. were to condemne our owne witts and depriue our selues of the meanes to finde out the trueth What arguments might preuaile with the Cardinall I cannot tell but sure I am his doctrine disagreed from the Article of the Roman faith And Doctor Payna Andradius a principall Pillar of the Trent Councell rebuketh Canus for his rash reproouing of Caictan and defendeth his Tenet with the same doctrine Andra. def fid Tricen lib 2. Hee teacheth that when the Fathers seeke the literall sense of the Scriptures they doe not alwayes find them but giue diuers senses one vnlike to an other Hee professeth Wee may forsake their senses all and bring a new vnlike to theirs He addeth further that experience forceth vs to confesse vnlesse wee will bee vnthankefull to most excellent wits that very many things in Moses and the Prophets are in this our age expounded more exactly through the diligence of learned men then euer they were before And thereupon he concludeth that the holy Ghost the onely and faithfull Interpreter of the Scriptures would haue many things to bee knowne to vs which our Ancestors knewe not and hath wrought by meanes vnknowne to vs knowne to him that the Fathers noted good and godly mysteries out of very many places of the Scriptures whereof the right and naturall sense hath been found out by posteritie And thus Canus against Cajetan and Andradius against Canus and Cajetan and Andradius both against the Trent Article allowe the Exposition of Scripture by Scripture and somtimes against the streme of Fathers I proceed to the examination of more witnesses and I call Cardinall Bellarmine to testifie the same doctrine that neither hee nor his associates doe holde themselues tyed by their new Article of faith to the Exposition of the Fathers It is one thing saith hee to interpret the Law as a Doctor Aliud est interpretari legem more Doctoris a liud more Iudicis c. Bell. de verbo Dei lib. 3. cap. 10. an other thing as a Iudge of the one is required Learning of the other Authoritie the opinion of the Doctors is to be followed according to reason but the Iudges opinion is to bee followed of necessitie Saint Austen and the Fathers in their Expositions supplyed the places of Doctors Scripta PatruÌ„ noÌ„ sunt Regulae nec habent authoritatem obligandi Idem ibid. which we may follow as wee see cause the Pope and Councell supply the places of Iudges with a Commission from God and therefore they must be obserued and followed of necessitie Thus we haue seene three seuerall Iudges and Expositors of the Scriptures First the ancient Fathers made the Scriptures the onely Iudges and true Interpreters of themselues next the Trent Doctors decreed the ancient Fathers for Interpreters and now at length the later Schoolemen haue proclaimed their Popes and Councels for their chiefest Iudges and best Interpreters of the Scriptures and These say they must bee followed of necessitie Durum telum Necessitas Pardon them Necessitie is a deadly dart there is no necessitie by their doctrine to obey the expositions of Fathers which is the second Article of their Faith but there is a necessitie to obey the authoritie of their late Popes and Councels in their Exposition which is but matter of opinion and from hence it will follow that either the Articles of the Râ—man Creed were newly created by Pope Pius the fourth and that creation was not in his power or that those Doctors and Cardinals had not the oath administred vnto them or we may iustly suspect they haue forsworne themselues Neither was this the opinion of these particular men onely but the Roman Church notwithstanding their solemne protestation by which they are enioyned to interprete the Scriptures doth in many things by her owne confession waue the Interpretation of the Fathers Sanctissimos Patres quos Doctores Ecclesiae ob illoruÌ„ sublimem eruditionem meritò nominamus quantuÌ„libet spiritus sancti gratia prae aliis imbutos liqueat in interpretatione scripturaruÌ„ non semper ac in omnibus Catholica Ecclesia sequitur Baron Ann. Tom 1 ad ann 34 nu mar 213 It is the testimony of Cardinall Baronius Although the most holy Fathers whome for their great learning wee rightly terme the Doctors of the Church were indued aboue others with the grace of Gods holy Spirit yet the Catholique Roman Church doth not follow them alwayes and in all things expounding of the Scriptures Here is an other confession of a great Cardinall who was not ignorant of the Articles of his faith that notwithstanding the Trent Decree and the Popes Bull the Church did not alwayes follow the exposition of the Fathers Now if any shall require a reason why the Pope and Cardinalls of former ages dissent from others of these later times in expounding of the Scriptures Frier Stella who doth not condemne the Exposition giuen by the ancient Doctors Benè tameÌ„ scimus Pygmaeos gygaÌ„tum humeris impositos plusquaÌ„ ipsos gygantes videre Stel. enarrat in Luc. ca. 10. protesteth Hee knoweth full well
Hierome in the question betwixt him and St. Austen whether St. Paul reprooued Peter colourably or in earnest alleadgeth seuen Fathers against St. Austen and withall desires him to giue him leaue to erre with seuen Fathers But what answere maketh Austen He appeales to St. Paul Ipse mihi pro his omnibê° et suprà hos omnes Apostolus Paulus occurrit ad ipsum confugio ad ipsum ab omnibus qui aliter sentiuÌ„t literaruÌ„ tractaetoribus prouoco Aug. Ep. 19. and saith he Instead of all and aboue all I haue Paul the Apostle to him doe I runne to him I appeale from all Writers that think otherwise Here wee see seuen principall members of the Church against the meaning of one Apostle and yet all they were not able to remooue St. Austen from that one authoritie which was preualent against all and I thinke it cannot be denied but that this Father went the right way to the Gospel Againe when hee was pressed by Cresconius a Gramarian with a testimony out of Cyprian hee returnes this answere I am not bound to bee tyed to that Epistle because I doe not account of Cyprians Epistles as of the Canonicall Scriptures Ego Epistola huius authoritate noÌ„ teneor quia c. Aug. contr Cres lib. 2. c. 32. but I examine them by the Canonicall Scriptures and what I find in them agreeable to that word I receiue it with commendations what I finde to disagree from it with his good leaue I leaue it This was the account the ancient Fathers made of their owne writings and their fellow Bishops euen at that time when the Church was most visible and when the Fathers were in chiefest estimation in the Christian world I speake not these things as if there were lesse hope to find the truth in the writings of the ancient Fathers then in new and vpstart opinions of some priuate spirits It is the voice of God and Nature Aske thy father Deut. 32.7 and he will shew thee thine ancients and they shall tell thee and herein we are obedient children and according to our dutie Leu. 19.23 Wee rise vp before the hoarie head and honour the person of the aged We agree with the Fathers wherein they agree with the Scriptures and with themselues and if in some particular poynts wee dissent from some particular Fathers yet it is in those things which want vniuersalitie and consent or are doubtfully vttered or are deliuered as priuate opinions and not as Articles of Faith wee follow the Anciens as Leaders not as Masters for their writings are no rules of faith Scriptae Patrum non sunt regulae fidei nec habent authoritatem obligandi Bell. de CoÌ„cil author lib. 2. c. 12. neither haue they authoritie to binde This is Bellarmines confession this is ours And that the world may know our aduersaries haue no such cause as they pretend to bragge of the authorities of the Fathers let any Protestant or Romanist examine the substantiall poynts of Controuersie as they are now published Bulla Pij 4. and decreed by the Popes Bull and Councell of Trent let them I say obserue the questions as they are now stated with Anathemas for Articles of faith compare them with the doctrines of the ancient Fathers and they shall easily discerne that our aduersaries oftentimes obtrude the Tenets of particular persons for the generall consent of Fathers and produce doubtful opinions to proue Articles of faith for I dare confidently avow that in all fundamentall poynts of difference either they want Antiquitie to supply their first ages or Vniuersalitie to make good the consent of Christian Churches or vnitie of opinions to proue their Trent Articles of beliefe And for tbe better manifestation of this my assertion I will giue you instance in the principall poynts of the Roman faith and doctrine that by comparing the doctrine of the Fathers in the first place with the Tenets of the Romanists in the later it shall appeare that the Northerne and Southerne Poles shall sooner meet together then their opinions standing as they doe can be reconciled Hee therefore that will take vpon him to proue out of the ancient Fathers that Christ is really present in the Sacrament to all faithfull Communicants let him spare the labour I will confesse it for wee acknowledge that Christ is really present both spiritually by faith and effectually by grace conferred vpon all worthy receiuers But let him proue that Christs body is substantially corporally and carnally in the SacrameÌ„t vnder the accidents of bread and wine and that Reprobates and creatures void of reason much more of faith may really partake of his flesh and blood as is now taught and beleeued de fide in the Roman Church and I will subscribe He that will proue out of the ancient Fathers that the Sacramentall bread and cup were carried home to mens houses in the time of persecution and sometime priuately receiued let him spare the labour I will confesse it but let him shew me that priuate Masses that is the receiuing of the Eucharist by the Priest alone without a competent number of Communicants was the pulique practise of the ancient Church as it is now vsed in the Romane and I will subscribe Het at will proue out of the ancient Fathers that the consecrated bread was somtimes giuen without the cup to sicke folkes to impotent and abstenious persons let him spare the labour I will confesse it but let him proue that the Fathers did generally forbid the Lay people and the communicating Priest to partake of the Sacramentall cup and that the bread alone was adiudged sufficient without the Cup as it is now receiued in the Roman Church De fide as an Article of Faith and I will subscribe He that will proue out of the ancient Fathers that Prayers and Seruice in the Roman Church was commonly taught and practised in the Latin tongue let him spare the labour I will confesse it for it was the common and knowne language of the Latin Church but let him shew mee that Prayers and Seruice was deliuered in a tongue vnknowne and not vnderstood of the common people as it is now vsed and receiued with Anathema in the Roman church and I will subscribe He that will proue out of the ancient Fathers that Images were allowed for memory for history for ornament let him spare the labour I will confesse it but let him prooue that they were allowed by the Fathers for publique and priuate veneration or religious worship and that such worship was established as a doctrine of Faith as it is now vsed in the Roman Church and I will subscribe He that will proue out of the ancient Fathers that the Bishop of Rome and all other Bishops had power to dispence with the rigour of Ecclesiasticall Penance by Pardons and Indulgences let him spare the labour I will confesse it but let him proue that those Indulgences were the treasure of the Church
that some Councels rightly called are discarded by our aduersaries when they make against their Trent faith In the fourth Age In the yeere 317 The 4. Age Ann. 300. to 400. the Councell of Sinuessa is pretended to consist of 300 Bishops besides Presbyters and Deacons and this Councell is cited especially for the Popes Supremacie yet Binius the publisher of the Councels professeth Doctissimorū plurimi hac Acta spuria nullius ponderis esse validis sanè argumentis probare conati sunt Concil Sinuess Bin. p. 184. that this Councell Although it deserue great credit for the Martyrologies of the Church yet very many learned men account the Actes to bee spurious and of no force and validitie And this may shew the faith of their Supremacy is grounded vpon vncertain doubtful Coūcels The first Generall Councell of Nice was called in the yeere 325 and is cited by Bellarmine in the 69 Canon Bellar. de Vnct. li. 1. cap 4. to proue Extreame Vnction a Sacrament and Mr. Hart saith This Councell hath 80 Canons and in those Canons the Patriarkes are said to rule their subiects as the Pope is head of all the Patriarkes like Peter Yet 60 of these Canons were denied by Alipius Bishop of Tagasta by Cyril Bishop of Alexandria by Atticus Bishop of Constantinople and by St. Austen and the Councell of Africa who allowed only twentie and Raynold Hart. cap 9. Diuis 2. p. 575. saith Contius their Lawyer Their bastardie is proued euen by this that no man no not Gratian himselfe durst alleadge them And this may serue to shew that some counterfet Canons by their owne confessions are produced for their doctrine of Faith and Sacraments The Councell of Eliberis In the yeere 328 decreed Placuit picturas in Ecclesia non debere Canon 36. Suspicor in illo Canone imposturam Bar. An. ad an 57. nu 121. Bell de Imag l. 2. c. 9 That no Images should bee set vp in Churches Baronius answeres I suspect some iugling in this Canon Bellarmine answers It was a Councell consisting but of nineteene Bishops a Prouinciall Councell not confirmed by the Pope and it seemeth to haue erred in other Decrees Heere one Cardinall seemes to allow the Councell but not the Decree against Images the other disallowes the whole Councell as fallible both in that and other Decrees Howsoeuer this may serue to shew that there were Protestant Bishops in those dayes who made publique protestation against making and worshipping of Images and yet neither Canons nor Councels must be allowed if they make against an Article of their new Creed The Councell of Millan was cited in the yeere 355 and was vniuersall and consisted of three hundred and more Bishops and yet this Councell did erre in the cause of Athanasius Dyonisius Eusebius Paulinus Lucifer Rodanus Zozom l. 4. c. 8. for saith Zozomen Whereas 300 of the Westerne Bishops had consented that Athanasius should bee deposed from his Bishopricke there were onely fiue against fifteene score that withstood it The Councell of Ariminum was cited in the yeere 360 and was vniuersall and consisted of 600 Bishops Multis paucorum fraude deceptis Aug. contr◠Maxim lib. 3. cap. 14. but saith Austen Hereticall impietie vnder an hereticall Emperour assayed to ouerthrow the trueth the multitude being deceiued by the subtiltie of a few And saith Hierom Nomine vnitatis et fidei infidelitas scripta est Hier. advers Lucif In the name of vnitie and faith Infidelitie was decreed and written And these are Euidences that generall Councels haue erred may erre In the fift Age In the yere 455 The 5. Age Ann. 400. to 500. the generall Coūcell of Chalcedon was called it consisted of 630 Bishops and decreed Conc. Chal. Can. 28. that the Church of Rome should haue the primacy because the city of Rome was the Empire of the whole world This reason was so vnpleasing to Pope Leo at that time and the Romanists in these daies Bellar. de Rom. Pont. l. 2. c. 17. that C. Bellarmine cōplaines It was the Decree of a great Councell but not lawfully made and therefore of no force and authoritie for saith he not onely the Popes Legates reiected that Decree in the Councell but Pope Leo himselfe who confirmed the rest of the Decrees condemned it And this may serue to shew that the reasons and decrees of 630 Bishops are no decrees no reasons if the Pope or his Legats doe not allow them The 6. age Ann. 500. to 600. In the sixt Age The fift Generall Councell of Constantinople was called in the yeere 553 wherein both Pope Vigilius himselfe Crak def Eccl. Angl. cap. 12. and three Chapters of his Decrees were condemned as hereticall and accursed Lege Liberati Breuiarium ca. 22. Pont. ficale in vitâ Vigilij And this may serue to shew that the Pope may bee an heretike that a Coūcell is aboue the Pope who haue authority to condemne him or his Decrees as they find occasion and that the Decrees of former Councels may be corrected by the latter and consequently there is no certaintie no infallibilitie in Pope or Councels In the seuenth Age The sixt Generall Councell was called at Constantinople The 7. Age. Ann. 600. to 700. in the yeere 681 and is pretended by Crabbe Surius to haue nine Canons whereof the seuenth is cited by Bellarmine for Inuocation of Saints Bel de fact Beat. l 5. c. 19. l. 2. de Confir cap 40. Surius Candid lectori yet their owne Surius tells vs Those nine Canons are falsely ascribed to the sixt Synod yea those Canons are false and counterfet Caranza Sum Conc. in Concil 6 Constant saith Caranza Againe this Synode condemned Pope Honorius for a Monothelite Put saith Bellarmine wee may safely say Tutò dicere possumus Bel de Pōt lib 4. c. 11. the Fathers did vndeseruedly reckon Honorius amongst heretikes being deceiued by false reports and not vnderstanding the Epistles of Honorius Hence we may obserue that sometimes an Article of Faith as namely Inuocation of Saints is confirmed by our aduersaries from the authoritie of a generall Councel when it is knowne and confessed by themselues to bee counterfet and sometimes the Pope himselfe is adiudged an heretike by a Generall Councell when as for the honour of the Popes Supremacie and Infallibilitie the whole Councel must bee condemned Lastly if from the Decrees of this Generall Councel we shall note the errours of Councells in generall Albertus Pigghius a learned man saith Canus doeth demonstrate by many arguments Canus loc Theol. li. 5. cap. 1. that the Acts which beare the name of the sixt and seuenth Generall Councels containe many errors In the eight Age The second Councell of Nic◠The 8. Age Ann. 700. to 800. called in the yeere 788 and termed the Seuenth General Councell pronounced Anathema against Pope Honorius What answere therefore can bee
Platin. in Greg. 12. and Benedict the thirteenth were deposed as Heretiques and Schismatiques nay more when Gregory who was a true and lawfull Pope by the testimony of Binius had commanded his Cardinals Anton. 3. part ca. 5. Bin. in Conc. Pisa Gobe Pader de hoc Conc. exeo Bin. that they should not attempt it they not regarding the Popes Supremacy appealed from the Pope to a Generall Councell And hence wee may obserue that neither Councel nor the Popes Cardinalls receiued the Popes Supremacie for a point of Faith as it is now taught beleeued for then certainly as they would not haue opposed him so they could neuer haue deposed him And as concerning the validitie of Councels it is manifest that as two Popes were condemned by a Councell so likewise that Councell and the like may befall any Councell that tends to the preiudice of the Popes prerogatiue is reiected by the Inquisitors with a Deleatur not to bee named amongst Councells Briefly there is no infallibilitie no certaintie in Councels nor in their Decrees Canons when they may be receiued or reiected at their pleasure accordingly as they make for the Pope and his doctrine or against it as may appeare by the ensuing testimonies of this Age. The Councell of Constance was called in the yeere 1414 by Iohn the 23 This Councell saith Bellarmine touching the first Sessions where they define the Councell aboue the Pope was reiected by the Councell of Florence Bellar de Concil Eccles lib. 1 c. 7. and the last Councell of Lateran but touching the last Session wherin the Communion in one kinde contrary to Christs Institution was decreed Ab omnibus Catholicis recipitur Pope Martin the Fift and all Catholikes receiue them And herein if you please you may likewise credit their owne Gregory de Valentia who affirmeth vpon his credit that the Decrees of the Councell of Constance Greg. Analy Cath. l. 8. c. 7. haue no certaine authoritie but those onely which were approued by Martine the Fift The Councel of Florence was called in the yeere 1430 whereby it is pretended that the Christians of Armenia and India consented to the Roman Church but Binius the compiler of the Councels tells vâ—â—t is doubtfull and vncertaine Whether the Armenians continued at the Councell of Florence Bin. Tom. 4 Conc. p. 503 or whether after the departure of the Grecians and Armenians there were some other Sessions of the Councel continued which haue not been recorded or whether there had beene an other Synod gathered the same yeere Heere is nothing but certaine vncertaintie in this Councell The Councell of Basil was called in the yeere 1431 and is reputed Generall yet it is neither generally approued nor receiued For the Dominicans obiect it was no lawfull Councell the Minorites on the other side answered it was true and hâ—ly and called the Dominicans Heretikes for slandering the authoritie of the Councell Iud. Viv. in Aug. lib. 20. de Civit. Dei c. 26. and saith Viues the matter had come to a shrewd passe if Pope Sixtus had not forbid that dispute any longer And for a conclusion of this poynt Albertus Pigghius confidently affirmeth Piggh. in Hierarch That both the Councell of Constance Councell of Basil erred shamefully they decreed against the order of Nature against the manifest Scriptures against the authoritie of Antiquitie and against the Catholike Faith Conc. Constant Sess 4. And if you require a reason how they fell into this shamefull errour Conc. Basil Sess 33. the reason is pregnant They decreed the Councell aboue the Pope Thus if wee reflect vpon the Decrees and Canons of Councels many counterfet and spurious Acts are suggested and forged in behalfe of their Romane Doctrine Aquin. in opusc cont errores Graecorum ad Vrbanum 4. Pont. Maximum The Councell of Sinuessa is cited by Bellarmine to proue the Pope aboue a Councell yet this is condemned saith Binius by many learned Writers The Councel of Chalcedon is cited by Aquinas to proue the Pope vniuersal Patriarke of the world yet there is no such Decree extant in the Councel The Councel of Nice in the 69 Canon is cited by Bellarmine to proue Confirmation a Sacrament yet that Canon is reiected by Baronius The Councell of Constantinople in the ninth Canon is produced for Invocation of Saints yet this Canon is reiected as counterfet saith Caranza Againe looke vpon the true Canons and Decrees of Councels if they be found to make against the Roman faith and doctrine they are reiected or condemned as erronious The Councel of Eliberis decreed against the making and worshipping of Images what saith Baronius to this Councell I suspect some iugling in this Canon The Councel of Pisa is condemned by the Inquisitors amoÌ„g the forbidden books why the cause is euident it toucheth the Popes Supremacie for Gregorie the twelfth and Benedict the thirteenth were deposed saith Platina The Councell of Laodicea is corrupted and instead of Angels they haue inserted the word Angles why the reason is pregnant it forbids Inuocation of Angels The General CouÌ„cel of Constantinople did erre and the Popes Legats did contrary to the Popes Instructions why the reason is euident the Councell decreed that the Pope should not absolue whom the Patriarke did depose The Councell of Constance is condemned of errour onely in the first Sessions Why they decreed the Councell aboue the Pope Againe their Canons are receiued in the latter Sessions Why they decreed the halfe CoÌ„munion which is now receiued for an Article of Faith And thus some Canons and Councels are forged some true and Orthodox are condemned some Sessions are approued by the Popes Legats others reiected by the Popes Cardinals and Prelates insomuch it was rightly obserued by Ludouicus Vâ—v in Aug. de Ciuit. Dei l. 20. cap. 26. Then the Councells are of account with them when they make for them but if they make against them they make no more account of them then of a Couent of women pratling in a common bath or a Weauers Shoppe I proceed to the sixteenth Age wherein the Grand and admired Councell of the Papall world I meane the pretended Generall Councell of Trent shal be examined SECT XVI The Councell of Trent which is the maine pillar and last resolution of the Romane Faith is of small or no credit at all because it was neither lawfully called nor free nor Generall nor generally receiued by the Romanists themselues AVgustus Thuanus a chiefe Senator and Counsellour to the King of France tels vs that Pope Paul the third summoned a Councell at Mantua and from thence translated it to Vincentia and because the Princes of Germanie could not agree vpon the place assigned Trent a citie seated vpon the confines of Germanie and Italie where this Councell was called in the yeere 1546. This CouÌ„cell then was called by the Popes vsurped power not by the Emperor for that cause falls within
doctrine so likewise there was speciall care taken and caution giuen Ne quum aâ—atui quo â—llius Maiestati praeiudâ—â—ium vlluÌ„ fieret si quis in hoc peccat Concilio pellatur Valer. in vita Marcel 2 Canus loc Theol. li 12 c. 12. § Extat that whosoeuer should speake against the Maiestie of the Pope should be banished the Councell We haue examples of both in this kinde Cornelius Bishop of Bitonto professed openly in the Councell that Christ in his last Supper did not offer vp his reall body and blood but the Trent Fathers because it was contrary to the Roman Faith condemned and exploded him Paulus Vergerius was but suspected for a Lutheran Sleid. comment li. 21. yet thereupon the Pope comanded him to depart the Councell Guilielmus Venetus a Dominican would prooue the Councell of Constance was aboue the Pope Valer. in vita Marcel 2. because the Councell did depose him but hee was thought too lauish of his tongue and therefore was banished the Councell The Bishop of Chioza professed in the Councell Craken p. 158. that hee disliked the Decree which made Traditions equall with the Scriptures but he was expelled the Councell And as touching the Popes Holinesse when a zealous and good Bishop had declared Molin CoÌ„sil de Trid. Conc. nu 22 that God in the Scriptures was termed Holy and therefore it was honour sufficient for the Pope to bee called Holy and not most Holy the Bishop was sent from Trent to Rome there the Pope grieuously handled him for this capitall offence Neither doe I denie that there was safe conduct promised as well to the Lutherans as to those which were vowed creatures to the Pope and his doctrine but saith Fabritius the learned Princes of Germany were kept so farre from the Castle of Disputation that they could not bee suffered to approach to the entrie of it Fateor extensioneÌ„ c. I grant saith he there was libertie extended to other Nations but withall it is added that the same forme of liberty should appertaine to none others but only to them that would repent and returne to the bosome of the Church If we look vpon the Tenour of the conduct we shal find it was very doubtfull and in trueth it might well bee thought strange that a free and Generall Councell of all sorts of Christians which should meet for Gods glory and Christian peace should come in feare and danger of their owne safetie for say they History of Trent lib. 4 p. 341. 343. Engl. The holy Synod as much as it can grants publike faith and full securitie that is safe conduct but saith the Historie the Protestants thought the forme of the safe conduct very captious because as well in the Decree as in the Tenor there was this clause of reseruation As much as it can when as no man demandeth of an other that which is not in his power to grant To let passe the like Conduct giuen to Hierome of Prague and Iohn Husse at the Councel of Constance can they prooue that there was free libertie of speech granted as it is in all publike Consultations Was there open conference and dispute allowed about the controuersies of Religion was the Scripture appointed to be Iudge or the plea being against the Pope ought the Pope to be plaintife and Iudge in his owne cause I confesse the Electors and Princes of Germanie being assembled at Newburg in the Popes name and by the Popes Legats were summoned to the Councel but withall they returned this answere Mirari se c. Epist ReruÌ„ gest sub Ferd. ann 1561. apud Scard They wondred vpon what grouÌ„d or reason the Pope should bee so bold how he durst proclaime a Councell to them and call them to Trent And there they giue this reason for it Because it was neither lawfull Craken p. 156. nor agreeable to Diuine or Human equitie that the Pope should supply the place of a Iudge when as both the dissention and ruine of the Church proceeded from himselfe Thus if wee consider this Councels calling it was by vsurpation not of ancient right If we respect the nature of it as it was Generall many Kings and Princes were so farre from allowing it that they made protestation againâ—â— it if we obserue the number of Bishops in their aâ—semblie when the greateâ—â— points of controuersie weâ— handled and resolued there were but fiftie three If we looke vpon the free accesse it was doubtfull and limited to certaine conditions And lastly if wee respect a free conference Historie of Trent lib. 2 p. 126. The Pope made knowne by his Legats that the Iudges were tyed to him by oath whereas the plea being against the Pope and his doctrine he himselfe ought not to bee Iudge I conceiue it was but a harsh proceeding that how many or how great soeuer the differences were concerning Religion yet there could bee no dispute nor yet admittance to the Councell but by an inforced protestation vowed obedience to the Pope and his doctrine insomuch their owne Thuanus giues vs to vnderstand that the fault was not in the Protestants for notwithstanding they conceiued their Conduct was not safe yet they came to the Councell and desired the Popes Legat to haue libertie to dispute and being made knowne that the Protestants were ready to make good their confessions which at that time they exhibited to the Councell The Trent Fathers were greatly offended Thua hist Tom 1. li. 9. ann 1552. neither could the Protestants haue answer to their confessions and therefore they desired leaue to be gone which being easily granted them they commended their cause to the Emperours Oratour and so departed from the Councell I will giue you a short and generall view of the actions in this Councell Andraeas Dudithius an Ambassadour sent to this Councell from the State and Cleargie of Hungarie a man highly fauoured by Ferdinand and Maximilian the second and a knowne Actor in this assembly giues the substance of their proceedings in few words very remarkable and worthy of all mens reading What good saith he could be done in that Councell Andr. Dudith in Epist ad Maximil 2. CaesareÌ„ de Calice Sacerdotum Coniugio which onely numbred but neuer considered the weightinesse of any opinion if either the cause or reason might haue made the encounter or if a few assistants had but sided with vs the day had been ours albeit the enemy was very strong but when only number fought the field in which wee fell short of them though our cause was neuer so good we could not come off with victorie to euery one of vs the Pope was able to oppose one hundred of his owne and if a hundred seemed but a few hèe could suddenly raise a thousand and send them to helpe their fellow Labourers so that you might daily see seruile poore Bishops for the most part young men and almost beardlesse wasted with
lusts hasten to Trent hyred and procured by the Pope to speake as hee would haue them vnlearned men they were and simple but for their impudencie and audacitie of much vse assoone as these had accesse to the Popes flatterers then did iniquitie reioyce to haue the vpper hand neither might any thing bee decreed but what made for them who made it their onely Religion to maintaine their Popes power and ryot One graue and learned man there was Bishop of Granado which could not away with such basenesse he as no sound Catholike what with feare and threatnings and what with intreatie was brought by the Councel to allow that which in heart hee disavowed In briefe it came to that issue by the dishonestie of them that were made and ordained for that purpose that the Councell seemed to consist not of Bishops but of shadowes not of men but of Images which like the statues of Daedalus had no motion from themselues but were carried vpon other mens shoulders The Bishops for the most part were hyrelings who like a paire of countrey bag-pipes vnlesse they were still blowne could make no musicke The holy Ghost had not to doe with that Councell wherein was nothing but worldly wisedome and that was wholly spent in propagating the Popes immoderate and shamefull Lordlinesse from whom as from an other Delphos they did wait for Oracles and from him in a Carriers clokebag was the holy Ghost sent of which they so much brag to sit at the sterne of their Councells and quod admodum ridiculum est which is most ridiculous when there fell good store of raine the holy Ghost could not come vnto theÌ„ before the floods were abated so it fell out that the spirit was not carried vpon the waters as wee reade in Genesis but besides them O strange and monstrous madnesse the Bishop like the people No act or Decree of theirs could be established vnles the Pope were made the first Author of that Decree How truely this learned Bishop hath deciphered the state and condition of that Councell I leaue to euery mans iudgement sure I am whilest many there carried the businesse with craft and ambition in those things which appertaine to Gods glory there was more attributed to the Councell of man then to the grace of God Adde to these testimonies the protestation of Francis the French King who was so farre from approuing the Decrees of the Councell Rex pubicè in co conueÌ„tu protestatus se illud neque pro â—ecumenico neque pro legitimo habere sed pro priuato coÌ„uentu c. Innoc Gent Trid. Sess 12. Hist of Trent lib. 4. p 319. Engl. that hee openly proclaimed that for his part he neither held it for a Generall nor yet for a lawfull Councell but for a priuate Conuenticle assembled for the ends of some priuate men and that neither hee nor his subiects were bound to obey it and that hee would haue this his Protestation inrolled amongst the Decrees of that Councell Adde to this the Protestation of all the Reformed Churches and diuers Christian Nations who at this day vtterly disavow the Trent doctrine Adde to this the protestation of the Ambassador to Charles the fifth Illyr in Protest cont Conc. Trident. who made his declaration in like manner I Iames Hurtado Mendoza in the name of the most mighty prince my lord Charles the Romane Emperour by his especiall commission and in the name of the Empire all other his Realmes and Dominions doe protest that the Legats and Bishops which are at Bonenia for the most part bound to your Holinesse wholly hanging vpon your beck haue no authoritie to make Lawes in cause of Reformation of Religion and maners I forbeare to speake more largely of the politike proceedings and the doctrine of Faith created and declared in this Councell The History of Trent published An. 1629. the former is accurately handled by the Historie of Trent and the later is fully confuted by our learned Chemnitius Chemnitij examen Conc. Trid. and as touching CouÌ„cels in generall let it suffice wee haue the testimonie of Cardinal Cusanus Multu Concilia ritè conuocatu errasse legimus Cusan Concord Cath. lib. 2 c. 3. In fidei definitionibus errasse etiaÌ„ vniuersalia sanctouÌ„ Patrum Concilia comperimus Pig Hier. Eccle. lib. 6. c. 13. Many plenarie Councells rightly called haue erred as we know by experience Let it suffice their own Albertus Pigghius giues his assent with vs that In matters of Faith Generall Councels haue erred as namely the Councell of Ariminum the second Councell of Ephesus both were generall and both doe witnesse that Generall Councells lawfully called may erre Let it suffice Panormitan their chiefest Canonist and Proctor for Pope Eugenius affirmeth plainly A Councell may erre as otherwise a Councell hath erred Panorm de Elect Electi potestate §. significasti about marriage to be contracted betwixt the rauisher and the rauished and the saying of Hierom as being of the sounder opinion was afterwards preferred before the Decree of the Councell And to preuent that common obiection of the Romanists that the Church would faile in faith if Councels should erre hee giues this full solution to the question Non obstat Idem Ibid. It hindreth vs little if it bee said a Councell cannot erre because Christ prayed for his Church that it should not faile For though a Generall Councell represent the whole vniuersall Church yet to speake trueth the vniuersall is not there precisely but by representation because the vniuersall Church consisteth of all the faithfull and this is the Church which cannot erre whereby it is not impossible but the true faith of Christ may continue in onely one person Therefore the Church is not said to faile nor to erre if the true faith remaine in any one And that no man might presume to relie in matters of faith either vpon Fathers or Councels St. Austen deliuers it for a safe and sure rule Aug lib. 2. de Baptist contr Donat c. 3. Whatsoeuer is found written in Scriptures may neither be doubted nor disputed whether it be true or right but the writings of Bishops may not onely bee disputed but corrected by Bishops that are more learned then themselues or by Councels and Nationall Councels by Plenary or Generall and euen Generall Councels may bee amended by the later My conclusion therefore shall be this Since the true Acts and Canons of Councels which make against the Supremacie against Inuocation of Saint against Images and the like are adiudged spurious and counterfet On the contrary since diuers Canons and Decrees are deuised for aduantage of their cause and namely to prooue their Reall Presence their Sacrament of Confirmation their Sacrament of Extreame Vnction the Popes Supremacie and the like which authorities are meerely forged and counterfet since the Bookes of Councells being negligently kept doe abound with many errours by the testimonies of our learned
all Antiquitie from the Text it selfe if there bee brought no peruerse or preiudicate opinion against it to conclude whether thou wilt or no thou shalt beleeue it from the Popes owne Sentence and determination To this Church then lyeth an appeale from Scriptures from Councels from the Essentiall Church and for that cause Cardinall Bellarmine proclaimes it as the Popes Champion Bellar. de Concil author lib. 2. cap. 17. Nos defendimus Wee maintaine that the Pope is simply and absolutely aboue the vniuersall Church and aboue Generall Councells and as great men sometimes loue to bee soothed vp in their greatnesse and are led with opinion of their Parasites to beleeue that for a trueth which is but a suggestion of falsehood so it came to passe touching the Popes power in these latter dayes they did so much atatribute to his Authoritie and Infallibilitie deriued from Peter that Cardinall Zabarella rightly obserued and ingenuously confessed They haue made the Popes beleeue Persuaserunt Pontificibus quod omnia possunt sic qd facerent quicquid liberet etiam illicitet sint plusquaÌ„ Deus Zabarella that they might doe all things whatsoeuer they listed yea notwithstanding they were things vnlawfull and thus saith he they haue made him more then God Bishop Begnius in the last Councell of Lateran speaking to Pope Leo cryes out in admiration of his Holinesse Ecce venit Leo Behold heere commeth a Lyon of the Tribe of Iuda the Root of Dauid Te Leo beatissime saluatoreÌ„ expectauimus apprehende scutum c Concil Later 5. Sess 6. in orat Begn ad Leon. 10. behold hee hath raised vp a Sauiour which shall deliuer the people of God from the hand of the destroyer Thou art hee O most blessed Leo whom we haue expected as a Sauiour take vp thy sword and buckler and arise in our defence And thus by degrees first Vox populi the common people by admiring his greatnesse then Bishops Cardinals by their flattering suggestions haue at last ascribed infallibilitie of Iudgement to his Authoritie which I am verily perswaded neuer Pope did beleeue in himselfe and hereby they haue aduanced him aboue Fathers aboue CouÌ„cels aboue the Church and now at last made him the whole Church in so much that some of his own side are not ashamed to professe Beard Mot. 6. vide in Iewel p. 49. that the Pope may dispense against the Apostles yea against the new Testament vpon good cause and also against all the precepts of the Old Syluester Prierias Master of the Popes palace goeth further hee giues vs to vnderstand that the authoritie of the Roman Church QuicuÌ„que noÌ„ innititur doctrinae Romanae ecclesiae ac Romani Pontificis tanquaÌ„ Regulae Dei infallibili à quâ etiam sacra Scriptura robur trahit et authoritatem hereticê° est Sylu. Prier contra Luther and of the Bishop of Rome is greater then the authoritie of Gods Word and therupon he concludes Whosoeuer leaneth not to the doctrine of the Roman Church and of the Bishop of Rome as vnto the infallible Rule of God of which Doctrine the holy Scripture taketh force and authoritie he is an heretike And for a further confirmation of this beliefe Gretzerus the Iesuite makes this conclusion Id solum pro verbo Dei veneramur ac suscipimus qd nobis Pontifex ex Cathedra Petri c. Def c. 1. l. 1. de Verbo Dei p. 16. Wee doe receiue and reuerence that onely for the Word of God which the Pope as supreame Master of the Christians and Iudge of all controversies doth determine in the Chaire of Peter Now if it happen that some Proselyte of a tender conscience should make some scruple whether the Pope ought to be heard and obeyed when hee is a murderer a Sorcerer and a wilfull subuerter of the truth as some Popes haue been Hosius their Doctour wisheth them not to trouble theÌ„selues with such idle curiosities Iudas ne sit an Petrus au Paulus Deus atteÌ„di non vult sed soluÌ„ hoc qd sedet in Cathedrâ Petri de cuius ore legem requirere iussus est Hoc soluÌ„ spectari vult Hos in Confess Petricouien ca. 29. God will neuer haue thee consider saith he whether the Pope bee a Iudas or a Peter or a Paul it is sufficient onely that he sitteth in Peters chaire that hee is an Apostle that he is Christs Ambassadour that he is the Angell of the Lord of Hostes from whose mouth thou art commanded to require the Law This thing onely Christ would haue thee to consider Againe admit a Councel a whole congregation of men should make a doubt whether the Pope may erre and by reason of that scruple would not readily obey him Cardinall Bellarmine by way of preuention Si autem Papa erraret praecipiendo vitia vel prohibendo virtutes teneretur Ecclesia credere vitia esse bona et virtutes malas nisi vellet contra conscientiaÌ„ peccare Bell de Pont. li. 4. c. 5. giues them this lesson If the Pope should so farre foorth erre as to command vices and forbid vertues the Church were bound to beleeue that vices are good and vertues are euill vnlesse shee will sinne against her owne conscience Heere is an implicite faith commanded let the Popes doctrine bee true or false if the Romanists will resigne vp their senses and vnderstanding to this Vertuall Church which is the Pope they shall haue a Priest Cardinall for their Tutors but by their leaue they may make shipwracke of their faith by being their Disciples I proceed from an implicite faith to a blinâ— obedience and therein I will giue you a remarkeable example from another Schooleman who aboue all things doeth honour and commend a blinde obedience to the Church that is to the Pope Gregorie de Valentia tells vs of an Italian Merchant of Placentia who reasoned and resolued with himselfe in this manner I hold it is better to professe the Romane Religion Laurent disceptatio Theolog. pag. 5. then the Lutheran First because I can briefly learne the Roman faith for if I say what the Pope sayes and deny what the Pope denies and if he speake and I hearken vnto him this alone is sufficient for mee but if I should bee a Lutheran I must learne a Catechisme I must search the Scriptures which in trueth I cannot intend when I must look after the Ships of Italy and my Merchandise beyond the Seas You haue heard the reason why this Layman did dislike the Protestants Religion and what was the rule of his Roman faith now heare what iudgement this learned Schooleman giues concerning this Merchant DeuÌ„ nihil habiturum God saieth he will haue nothing to lay to the charge of this man at the dreadfull day of Iudgement To say nothing of this presumption I pray God that Pagans Infidels who knew not Christ arise not vp in Iudgment against them that teach such doctrine for whereas
Church of Rome which of long time did reuolt from Christ secretly was neere revolting from him openly And in the Raigne of Henry the first Ann. 1100. inseratur The Church of Leodium sends forth this complaint In time past I was wont to Interpret Fulke in Rhem. Testam p 892. that Peter by Babylon did signifie Rome because at that time it was confused with Idolatrie and filthynesse but now my sorrow doth interpret vnto mee Plerique omnes boni iuâ—i aperti ingenuâ— simplices tum imperiuÌ„ Antichristi coepisse quod ea quae Christê° seruator no fleâ— tot antè annos praecixerat euenisse teÌ„pore cernebant c. Auent de Tyrannide Pontificis that Peter calling the Church together in Babylon foresaw by the Spirit of Prophecie that confusion of dissention wherwith the Church at this day is rent in peeces And saith Sigebert All good men and iust and honest and ingenious men held that the Kingdome of Antichrist was then begunne because they saw the accomplishment of those things which our Sauiour had so long time foretold In the twelfe Age Ann. 1100. to 1200. Honorius of Authun in France openly cries out Verte te ad ciues Babiloniae et vide veni hâ—c ad supercilii montes vt cuncta possis cernere aed ficia damnatae ciuitatis verte te ad CleruÌ„ et in uenies ibi Bestia tentortum Dei seruitiuÌ„ negliguÌ„t sacerdotium per inunditiam postuunt populum per simulationeÌ„ seducunt omnes Scripturas ad salâ—teÌ„ pertinentes ab dicant c. Honor. August in Dialog de Praedest lib. Arbitr Mat. Paris in Hent 3. Turne thee to the Citizens of Babylon and see what they are ascend to the toppe of the Mountaine from whence thou mayest behold all the buildings of that damned Citie consider the principall persons there and thou shalt find the Sea of the Beast In the Cleargie thou shalt find the Beasts Tent for they neglect the seruice of God pollute his Priesthood seduce his people reiect all the Scriptures which belong vnto Saluation And Mathew Paris describeth the state of the Church of England vnder Gregory and Innocent In those dayes Faith waxed cold and scarsely seemed to sparkle being almost brought to ashes Religion is become base and vile and the Daughter of Sion is a bold faced Harlot without shame He further complaines that the Monkes and Fryars of that Age did wholly neglect the Preaching of Gods Word and for that cause he pretends there was a deuised Epistle sent from Hell to the holy Fraternities Math. Paris in Will Conquer Wherein Sathan and all the company of Hell did s nd thankes to the whole Ecclesiastical Order that wheras in nothing they were wanting to their owne pleasures they suffered by their neglect of Preaching such a number of soules vnder them to go to hell Lat. abbots Bishops p. 383. as no Ages past had seene the like And Robertus Gallus reputed a famous Preacher in those times amongst certaine visions of his owne shewes vs That in those dayes there was scarse any bloud or life remaining in the members of the Church when as the Doctrin which is the soule and life of the Church OrabaÌ„ flexis genibus erecta facie ad coeluÌ„ iuxta Altare Sancti Iacobi Parisiis c Robertus Gallus was altered and decayed I did pray saith hee on my knees with my face towards heauen neere to the Altar at St. Iames at Paris on the right hand and I saw in the ayre before me the body of the onely high Priest clad in white Silken robes and his backe was towards the East with his hands lifted up towards the West Morney Myst of Iniqu pa. 401 or 434. as Priests vsually stand while they say Masse I did not see his head and beholding wishly whether he were altogether without a head or no I saw his head leane and withered as if it had bene all of wood and the Spirit of the Lord said this signifieth the state of the Roman Church Ann. 1200. to 1300. In the thirteenth Age Grosted Bishop of Lincolne complained of many errors in the Church Innocent 4. in Math. Paris in Henr. 3.844 847. 848. and sought for a reformation and for that cause we may read in Mathew Paris the Pope resolued to Excommunicate and accurse him but this Bishop withstood the Popes Bulles and for his courage in that good cause was termed Romanorum malleus the Hammer of the Roman Church neither did hee oppose those abuses alone but the Cardinalls at that time withstood the Pope in his behalfe affirmed that the things wherewith hee charged the Pope were most true and thereupon they answered the Pope it was not safe for him so to proceede lest a tumult should follow especially say they seeing it is knowne there must bee a departure from vs and a forsaking of the Roman See Petrarch who well vnderstood the Doctrine of those times in his Latine Epistles which are full of wisdome and grauitie tells them Noui expertus c. I speake of my knowledge Noui expertus vt nulla ibi pietas nulla charitas nulla fides nulla Dei reuerentia in the Pope and his followers there is neither Faith godlinesse nor Truth the Popes Chaire is the Chaire of lying that is a defection a reuolt an apostacie of people which vnder the Standard of Christ rebell against Christ and fight for Satan they esteeme the Gospell for a Fable and the promises of the life to come for lyes About the same time Michael Cecenas Generall of the Order of Franciscans affirming the different opinions of different Members in the same Church Mich Cecenas contr Tyrannid Papae proclaimeth There were two Churches the one of the wicked sort flourishing in which the Pope raigned the other of godly and good men and this Church he presecuted In the fourteenth Age Ann. 1300. to 1400. Occham a learned Schooleman makes this complaint Alas the time of which the blessed Apostle prophecied when men will not suffer wholesome doctrine c. This Prophecie is altogether fulfilled in our dayes for behold there are many that peruert the holy Scriptures deny the sayings of the holy Fathers reiect the Canon of the Church molest persecute and bring into bondage and without mercy torment and afflict euen vnto death them that defend the trueth so that wee may rightly say of our times Occham procl com err Iohan. 22. that which Daniel long since pronounced Iniquitie is gone from Babylon from the Elders and Iudges which seemed to gouerne and rule the people for many that should bee Pillars in the Church of God and defend the trueth euen vnto blood cast themselues headlong into the pit of Heresies Ann. 1400. to 1500. In the fifteenth Age Gerson the Chancellour of Paris bids you open your eyes Gers declarat defect virorum and see if the Houses of
natura panis vini the substance or nature of bread ceaseth not or perisheth not Thus briefly I haue giuen you a taste of the generall doctrine of the Fathers in the first ages who publikely professed the Protestant Faith that the Eucharist was altogether a spirituall food and that the nature of bread and the very substance of bread did remaine after consecration Touching Succession To let passe many Writers of eminent note in the Romane Church who in the later ages opposed Transubstantiation as namely Bertram Aelfrick Rupertus Rabanus Maurus and diuers others who were neuer condemned by their owne Church Looke vpon the doctrine of the Greeke Church and you shall find they haue kept the ancient faith of the Sacrament successiuely from their Predecessors Pope Eugenius after hee had answered the Grecians at the Councell of Florence that hee was well satisfied by them touching the Procession of the holy Ghost Operae pretium est vt de Purgatorio igne de summo Pontificis principatu et de Azimo et fermeÌ„tato pane agamus vt omni ex parte coniunctio nostra sit absoluta Con. Florent Sess 25. tells them further it was well worth the labour to treat of other points in difference as namely of Purgatorie of the Supremacie of Leauened bread and of Transubstantiation that their agreement might stand absolute in all respects If Transubstantiation and the other poynts of doctrine had bin successiuely receiued with the vniforme consent of the Greeke Church there had needed no reconciliation at that time betweene the Easterne and Westerne Churches for those Tenets and that wee might yet farther vnderstand the difference betwixt them was great in this very question Marcus the Archbishop of Ephesus speaking of the Romane Masse Casaub answ to the Ep. of C. Peron p. 42. affirmes It is manifestly repugnant to the Expositions and interpretations which wee haue receiued by Tradition and to the words of our Lord and to the meaning of those words And those which defend the Romane Rites concerning this matter the same Marcus pronounceth that they deserue to bee pitied both in regard of their double ignorance and their profound sottishnes It is true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greeke Church doth hold there is a mysticall transmutation in the Sacrament but withall they deny a Transubstantiation they deny that any alteration is made by the wordes of consecration which is the generall Tenet of the Roman Church nay more they call it bread after the words of Consecration are vttered Touching the first Salmeron the Iesuite speaking in the person of the Grecians deliuers their opinion in this maner Dan. ChaÌ„ Panstr lib. 6 de Euch. c. 7 Forasmuch as the Benediction is not superfluous or vaine neither gaue Christ simply bread it followeth that when he gaue it the transmutation was already made and those words This is my body did demonstrate what was conteined in the bread not what was made by them De diuino denique sacrificio quaesitum est â latinis quomodò prolatuÌ„ Christi verbù accipite et comedite hoc est enim corpê° meuÌ„ vos haÌ„c posteà orationem additis dicentes Et fac quidem hunc panem pretiosum corpus Christi tui sancto tuo spiritu transmutans Concil Florent Sess 25. p. 595. Binius This confession is agreeable to that question the Romanists put to the Grecians at the Councell of Florence viz. Why they vsed to pray after the words of Consecration in this manner Make this bread the precious Bodie of Christ and so call it bread after Consecration To which the Grecians made answere Wee confesse by these words This is my body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bread is consecrated which Binius most falsely hath translated Transubstantiated and becomes the body of Christ and wee pray that the holy Ghost may descend vpon vs and change the bread and make it the body of Christ to vs to the spirituall food of our soules Transubstantiari And that wee may know what is meant by that change or transmutation in the Sacrament Binius in Conc. Flor. Sess 25. p. 695. the Patriarch tells vs The body and blood of Christ are truely mysteries Patr Resp 1 ca. 10. 13. not that these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are changed into humane flesh but we into them And for further confirmation of our doctrine that it is not the reall and substantiall flesh of Christ which is offered but the Sacrament of his flesh Nec data est tâ—c â—aro Domini quaÌ„ gestebat Apostolis comedenda neque sanguis bibeÌ„dus nec etiam nunc in sacro hoc ritu descendit Dominicum corpus de coelo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blasphemia enim hoc esset patr Resp 1 cap. 10. de Coenâ Domini hee tells vs The flesh of Christ which hee carried about him was not giuen to his Apostles to bee eaten nor his blood to bee drunke neither doth the body of our Lord at this day descend from heauen in the Sacrament for this saith hee were blasphemy And certainely if neither Christs Bodie in which hee suffered nor his body glorified be present in the Sacrament as this Patriarch professeth there can bee no corporall no reall and substantiall presence of that or any other body and consequently no Transubstantiation no Article of Faith no Apostolique Tradition as is pretended in the fift place Prayer in an vnknowne tongue PRayer and Seruice in an vnknown tongue is a Tradition of the Romane Church and reputed of equall authoritie with the Scripture yet this doctrine wants Antiquitie Vniuersality and Succession Touching Antiquitie Cassander tells vs Cassan Liturg c. 28. The Canonicall prayers especially the words of Consecration of the body and blood of Christ the ancient Fathers did so reade it that all the people might vnderstand it and say Amen And it is the confession of Mr. Harding to Bishop Iewel Iewel in 3. Aâ—t Diuâ—s 28. Verily in the primitiue Church prayer and seruice in a knowne tongue was necessary when faith was a learning and therefore the prayers were made then in a common tongue knowne to the people for cause of their instruction And Card. Bellarmine professeth Bell. de ver Dei l. 2. c. 16 that all the people in the first ages in the time of diuine Seruice did answere one Amen as vnderstanding the Priest and ioyning with him in prayer Touching Vniuersalitie It was the custome of the ancient Church as appeareth by the Popes Decretals whereby it was publiquely proclaimed Decr. Greg. lib. tit 31. de offic Iud. Ord. ca. 14. Wee command that the Bishops of such cities and Diocesses where nations are mingled together prouide meet men to minister the holy Seruice according to the diuersitie of their maners and languages Touching Succession Bellarmine confesseth Bell. de ver Dei l. 2. c. 16. that the custome of celebrating diuine Seruice in a knowne tongue
our aduersaries makes nothing for their purpose for if Cyprian say that Infidelitie cannot come to the Romans whose faith was praised by the Apostles mouth then can none of the people of Rome erre because the faith of them all was praised by the Apostles mouth but the trueth is this holy Father speakes not there of matters of faith nor of the stabilitie of the Romane Church although most Romanists so translate it and apply it but of the tumultuous and disorderly courses of certain lewd persons who being censured by the Bishops of Africa fled to the Bishop of Rome for protection of their cause and therupon vpbraideth them that they came to Rome with lyes and tales which could finde no admittance nor harbour there Nauigare audent et à schismaticis et profanis literas ferre nec cogitare eos esse Romanos quorum fides Apostolo praedicante laudata est adquos persidia non potest habere accessum Cypr. lib. 1. Epist 3. when as they might wel vnderstand that the Romans were men whose Faith was commended by the Apostle Et ad quos perfidia non potest habere accessum vnto whom perfidiousnesse could haue no accesse that is they would giue no eare to their perfidious and calumnious suggestioÌ„s This therefore I must needs say is vnfaithfulnesse and perfidiousnes in the Church of Rome wilfully to misapply those things which make nothing for them I proceed from the infallibilitie of the Church to the authoritie of it wherein you shall likewise obserue the Romanists doe insist especially vpon that knowne confession of St. Austen Ego vero Evangelio noÌ„ credereÌ„ nisi me Catholicae Ecclesiae coÌ„moueret authoritas Aug. contr Ep. Fund cap. 5. I should not haue beleeued the Gospell except the Authoritie of the Church had mooued mee thereunto But I pray what doe these words concerne the Roman Church why should they bee applied rather to the Roman then to his owne Church in Africa or our Chuch in England for hee speakes not of the Roman Church or any particular Church but of the Church indefinitly Moreouer their owne Canus professeth Canus loc Theol. lib. 2. cap. 8. that St. Austen had to doe with a Manichee who would haue a certaine Gospell of his owne admitted without further dispute In this case saith he St. Austen puts the question What if you finde one which doeth not beleeue the Gospell what motiue would you vse to such a one to bring him to your beliefe I for my part saith hee should not haue beene brought to imbrace the Gospell if the Churches authoritie had not swayed with me 〈…〉 reâ— Cyâ— Epiâ— And from hence also Bishop Canus drawes this sound conclusion The faith of the Gospel is not founded vpon the authority of the Church This Exposition of their Romanist is agreeable to our belielfe for wee professe that the first outward motiue to bring men to the knowledge of the Scriptures is the authoritie of Gods Church Hooker Eccles Polit. lib. 3. If I beleeue the Gospell saith Hooker yet is Reason of singular good vse for that it confirmeth me in this my beliefe the more If I doe beleeue as yet neuerthelesse to bring mee to the number of beleeuers except reason did somewhat helpe and were an instrument which God doeth vse to such purposes what should it boot to dispute with infidels and godlesse persons for their conversion and perswasion in that poynt Hee therefore that shall conclude from St. Austens doctrine which he professed in the name of an heretike let him receiue his answer from the same Father when he makes his confession as a true Catholike Ex veritatis ore agnosoo Ecclesiam participem veritatis Aug. in Psal 57. By the mouth of God which is the trueth I know the Church of God which is partaker of the trueth But as it happeneth sometimes that hee who hath fallen into the hands of an vnskilfull Physician is loath afterwards to commit himself euen to a good one Aug. lib. 6. Confess c. 4 So was it in the state of my soule saith Austen which could not bee healed by beleeuing and for feare of beleeuing false things it refused to be cured by true ones And in the Chapter following whilest hee was yet a Manichee hee makes this humble confession Thou Lord Idem Confess l. 6 c. 5. didst perswade mee thus I say not that they were blameable who beleeued thy Bookes which thou hast grounded by such authoritie throughout almost all the nations of the earth but that they indeed were blameable who beleeued them not and that no â—are was to bee giuen to any if peraduenture they should say to mee How dost thou know that these Bookes were imparted to mankind by the Spirit of that one God who is true in himselfe and most true when hee speaketh to vs for that is the very thing it selfe which is especially to bee beleeued Thus St. Austen the Catholique interprets Austen the Heretique After his conversion to the trueth the blessed Spirit did perswade him that there was no eare to bee giuen to those men which made such doubts and questions as are dayly made in the Church of Rome viz. How doe you know the Scriptures to bee the Word of God but as the Samaritans beleeued that Christ was the promised Sauiour vpon the report of a woman yet afterwards when they heard him themselues they professed they beleeued him for his owne sake and not for the womans report So likewise this holy Father first conferred with flesh and blood as the most knowne familiar meanes to introduce a sauing knowledge but after hee had receiued the Spirit and word of trueth he like the Samaritans beleeued the Gospel not for the Churches sake but for Christs own authoritie and his Gospels sake The Authoritie of the Church is rightly compared to a Key which openeth the dore of entrance into the knowledge of the Scripture now when a man hath entred viewed the house and by viewing it likes it and vpon liking resolues vnchangeably to dwell there hee doeth not set vp his resolution vpon the key that let him in but vpon the goodnesse and commodiousnes which he sees in the house I omit diuers Expositions of the learned Romanists touching this saying of Austen Durand l. 3 Dist 24 q. 1 Diedo de Eccl. Script dogm lib. 4. c. 4. Geâ—s de vita spir Animae lect 2. Coroll 7. Durand Driedo and Gerson tell vs That those words of Saint Austen had relation to the Primitiue Church which both saw Christs person and his miracles heard his doctrine Aquinas saith Augustinus de Ecclesia vt causa praeponente non vt fundamento fidei loquitur A quin. in 2 2. quaest 2. art 7. that St. Austen spake of the Church as an ouer-ruling cause but not as a foundation of Faith And for a conclusion of this poynt The minde of the faithfull beleeuer doth not rest in the