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
that Pygmeis being put vpon Gyants shoulders doe see further then the Gyants themselues But Bishop Fisher doth more warily excuse it and with plausible reasons assure vs that Many things Nec cuiquaÌ„ obscuruÌ„ est quin posterioribê° inge niis multa sint tam ex Euangeliis quaÌ„ ex scripturis c. Roffeas Consur Assert Luther Art 18. as well in Gospells as in the rest of the Scriptures are now more exquisitely discussed by later wits and more clearely vnderstood then they haue been heretofore eyther by reason that the yee was not as then broken vnto the Ancients neither did their age suffice to weigh exactly that whole sea of Scriptures or because in this most large field of Scriptures euen after the most diligent reapers some eares will remaine to bee gathered as yet vntouched How forcible motiues these reasons may seeme to other men I will not heere dispute sure I am they are vaine excuses for Romane Bishops and Cardinals who are bound by their generall Councell and the Popes Bull to obey the Exposition of Fathers as an Article of their faith But admit these opinions should bee excused for the particular Tenets of some priuate men let vs see how faithfully the Popes Pastors of these latter times haue interpreted the Scriptures with the vniforme consent of Fathers Moses saith Whit. Durae â—s in Camp 9. Reason pag. 269. God made man after his Image Pope Adrian interpreteth therefore Images must bee set vp in Churches Saint Peter saith Behold De obed maior vnaÌ„ sanctaÌ„ c. here are two swoâ—ds Pope Boniface concludes Therefore the Pope hath power ouer the spirituall and the temporall Saint Matthew saith Giue not that which is holy vnto dogs Iewels Defence p â—2 Mr. Harding expounds it Fiet vnum ouile et vnê° Pastor quod quidem de Christo intelligi non potest sâ—d dâ—â—liquo alio Ministroqâ—â— bresâ—t loco eius Ioh de Par sâ—de pot Reg Papati c. 30. therfore it is not lawfull for the vulgar people to reade the Scriptures Saint Iohn saith There shall bee one Fold and one Sheepherd Iohannes de Parisijs tels vs This place cannot bee expounded of Christ but must bee taken for some Minister ruling in his stead The Prophet Dauid saith Thou hast put all things vnder his feet Antoninus expounds it Anton. in sum part 3. tit 22. c. 5. Haebr 2. Thou hast made all things subiect to the Pope the cattle of the field that is to say men liuing in the earth the fishes of the sea that is to say the soules in Purgatory the fowles of the ayre that is to say the soules of the blessed in heauen And lastly whereas our Sauiour Christ witnesseth of himselfe In Concil Later sub Leo 10. p. 671. All power is giuen to me both in heauen and earth Stephen Archbishop of Patraca applyed it to Pope Leo the tenth in the Councell of Lateran in the audience of the Pope himselfe who thankfully accepted it and suffered it to bee published and printed and as it is rightly obserued by learned Du Moulin Pope Innocent the third in his Booke of the Mysteries of the Masse Buckler of faith pa. 30. the booke of sacred Ceremonies Durants Rationalls Tolet and Titleman and others do most ridiculously wrest the Scriptures altogether different from their right meaning and the Expositions of the Fathers as for instance The Scripture saith The Rocke was Christ therefore say they the Altar must bee of stone It is written I am the light of the world therfore Tapers must be set vpon the Altar It is written Let him kisse me with the kisses of his mouth therefore the Priest must kisse the Altar It is written Thou shalt see my back parts Exod. 33.23 therefore the Priest must turne his backe to the people It is written Laua me ampliús Psal 51. Wash mee againe therefore the Priest must wash his hands twise It is written Exod. 3.5 Put off thy shooes for this place is holy therefore the Bishop at Masse changeth his hose and shooes And lastly the Pope himselfe at the time of his coronation casteth certain copper money amongst the people vsing the words of Peter Siluer and gold haue I none but that which I haue I giue thee These and the like Expositions doe much resemble the strict order of Monkes who reading the words in Matthew Districtissimi MonachoruÌ„ simplicitèr intelligentes fecerunt sibi cruces ligneas easque sibi iugiter humeru circuÌ„ferentes c Ioh. de Polemar orat in CoÌ„cil Basil pag. 385. Hee that taketh not vp his crosse and followeth me is not worthy of mee made themselues woodden crosses and so carried them on their backes continually causing all the world to laugh at them for howsoeuer they may seeme to bee the expositions of some priuate spirits yet hee that makes oath in verbo Sacerdotis to receiue expound the Scriptures with the vniforme consent of Fathers and shall render such Expositions of the Text can bee no true Catholique Hieron 24. q 3. cap. Haeresis For whosoeuer doeth otherwise vnderstand the Scripture saith Hierome then the sense of the holy Ghost who is the Penman of the Scripture requires although hee hath not departed from the Church yet hee may bee tearmed an heretique But as the Fryar said wittily in his Sermon the trueth which hee preached was like holy water which euery one called for apace yet when the Sexton cast it on them they let it fall on their backs in like manner the Romanists seemingly call for the Scriptures they commonly vaunt that they expound and receiue them according to the vniforme consent of Fathers but as Vincentius Lyrinensis said of the heretiques of his time When they shall begin not onely to vtter those sayings Vbi caeperuÌ„t illas voces noÌ„ iam proferre sedetiam exponere non ad c. VinceÌ„t Lyrin c. 36. but also to expound them then the bitternesse then the sowernesse and madnesse is perceiued then a new deuised poyson will be breathed out then are prophane Nouelties disclosed then may you see the bounds of the ancient Fathers to bee remooued the Catholique Faith to bee then butchered and the doctrine of the Church torne in pieces Pope Pius the fourth who first published the Articles of the Creed was not ignorant that the Scriptures must be farre fetched and hardly strayned to make them speake for the Trent doctrine hee well vnderstood that it was too generall and strict a tye vpon euery Masse Priest to receiue and interpret the Scriptures with the vniforme consent of Fathers knowing well that many Masse Priestes were vtterly ignorant of the Fathers and therefore to qualifie the rigour of that oath adioyned these words to the aforesaid Article Artic. 2. Also that sacred Scripture according to that sense which the Mother Church hath holden whose right is to iudge of the true sense and
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
by the application of Saints merits and that priuate satisfactions which were left to the discretion of euery Bishop were transferred wholly to the power of the Pope and so receiued de Fide as an article of faith as it is now vsed in the Romane Church and I will subscribe He that will proue out of the ancient Fathers that Confirmation Penance Orders Matrimonie are oftentimes called by the name of Sacraments let him spare the labour I will confesse it But let him proue the poynt in question that al those Sacraments were instituted by Christ in the new Testament and that there are neither more nor lesse then seuen termed by the name of Sacraments and those onely were properly so called and that number of seuen was receiued de fide as an Article of faith and I will subscribe He that will proue out of the ancient Fathers that St. Peter had a primacie of Order amongst the Apostles and that the Bishop of Rome had the first place amongst other Bishops let him spare the labour I will confesse it but let him proue that Peter had iurisdiction ouer the Apostles and that the Bishop of Rome was helde Christs Vicar generall and Head of the Vniuersall Church and that such his power and Supremacie was receiued de fide as an article of faith as it is now taught in the Roman Church and I will subscribe Lastly he that will proue out of the ancient Fathers that out of the Cath. church there is no saluation let him spare the labor I will cōfesse it but let him proue that the present Roman Church is that Catholike Church as it is decreed de fide by their last Article of their Creed and I will subscribe Thus briefly I haue giuen you my poore opinion how to examine the Trent Faith and doctrine whereby you may easily discouer the vanitie of those men who challenge an interest in all the Fathers in behalfe of their Religion and certainly if this rule bee rightly obserued and pursued by any indifferent Iudge he shal finde there is not greater distance in the times then difference in their doctrine This is so well knowne to the best learned on their side that when wee charge them that they haue created new Articles of Faith vnknowne to the first and best ages by way of preuention they giue this solution that true it is many poynts of doctrine were not explicitè reuealed and publikely declared as Articles of faith in the dayes of the ancient Fathers because no heretikes did then oppose them but say they they were implicitè obscurely secretly reseruedly knowne and receiued of the Ancients with an implicit faith by which confession their later errour will bee greater then the first for as one way they would seemingly auoyd the creating of new Articles of faith so by acknowledgement of an implicit faith they ouerthrow by consequence the Visibilitie of their Church for if the Church of Rome had but an implicite beliefe in those things which are now publikely declared without doubt the Church at that time was not visible in the faith it was not like a Citie vpon a hill knowne and conspicuous to all persons and thereupon the grand poynt of Visibilitie which they so much magnifie among themselues will easily be called in question For a conclusion of this poynt I will giue you but one instance whereby you may the better iudge of the rest Looke vpon the learned Treatise of the right Reuerend Bishop of Meath now Primate of Armach wherein the iudgement of the ancient Fathers An Answer to a challenge made by a Iesuite in Ireland 1624. touching seuerall poynts of controuersie is faithfully deliuered in our behalfe what Reply might wee thinke could bee made by our aduersaries to those Authorities so rightly produced Behold a Iesuite by Order W. Malone by name A Reply to Mr. Vshers answere hath made a Reply wherein hee hath produced in number many more authorities of Fathers in behalfe of the Roman Church and Trent Doctrine The encounter being made the end of the victory may seeme doubtfull for the Fathers are produced by both contending parties and seemingly they adhere to both sides as if they made both for Papist and Protestant in one and the same substantiall poynts of doctrine The reason being examined it will appeare the Fathers do not vary from themselues nor from vs in poynts of faith but the Iesuite produceth Authorities impertinent to the poynt in question As for instance in the first Article of Traditions Our Reuerend Bishop tels the Iesuite by way of preuention B Vsher cap. Traditions p. 35. that Traditions of all sorts are not promiscuously strucke at by vs but such vnwritten traditions which are obtruded for Articles of Religion As for example It is the first part of the Article of the Roman Creed I admit and imbrace the Apostolicall and Ecclesiesticall Traditions To this first part of the article the reformed Churches doe subscribe but the other Obseruances and Constitutions of the Church which is the latter part of the Article we thinke it great reason to gainesay for vnder the pretence of other Obseruances the Church of Rome doeth vphold her priuate Masse her Latine Seruice her halfe Communion her Inuocation of Saints her worship of Images the like all which are admitted for part of Gods worship and accepted by them for Apostolike Traditions when as in truth they are flat contrary to the doctrine of the written Word The question then is not whether the doctrine deliuered by Christ or his Apostles by word of mouth were of equall authoritie with the Word written for this neuer any Protestant denied but whether the vnwritten Doctrine now taught in the Romane Church were deliuered by Christ and his Apostles whether their Ecclesiastical Obseruations and Constitutions now vsed bee of equall authoritie with the written Word whether their Papal Traditions were alwayes or euer admitted into the rule of faith and lastly whether the Scriptures are not sufficient for the saluation of the beleeuer without the helpe of those Traditions Let these questions bee rightly propounded in our behalfe and the multitude of the Iesuites authorities will fall to ground of themselues for what Father hath hee produced to proue that the Papall Traditions now receiued de fide in the Church of Rome were deliuered by word of mouth by the Apostles what Father hath hee cited to prooue that the Constitutions of their Church had a constant and continuall succession from the time of the Apostles as Articles of faith ought to haue what Fa her hath he vrged that admitted doctrinall Traditions vnwritten into the Rule of faith Lastly what ancient Father hath hee truely alleadged that denies the Scriptures to bee sufficient for all beleeuers without the helpe of Romish Traditions It were no difficult matter as I conceiue to giue a full answer to the Iesuits replie in the right stating of the Questions wherby it might easily appeare that hee
the doctrine of the Scriptures by Fathers couÌ„cels and after publication of witnesses they receiued vvarranty froÌ„ the ancieÌ„t Bish of Rome and your owne famous Councell of Trent the one commending that doctrine to the Christians of their daies which we now profess the other commanding a reformation in the RomaÌ„ church of such errours in faith maners as we condemne I will giue you instances in both Your worship of Images which you receiue as an article of faith for feare of Idolatry we haue reformed if you require warranty from the Romane Church Gregory Bishop of Rome proclaimes it to the Christians of his time Greg lib. 9. Epist 9. Let the children of the Church bee called together taught by the testimonies of holy scriptures that nothing made with hands may bee worshipped Your doctrine of Transubstantiation which you haue decreed for an Article of Faith we haue reformed if you expect warrantie from the Roman church Gelasius Bish of Rome published and professed our doctrine flat coÌ„trary to the faith of Transubst In the Sacrament is celebrated an image Gelas cont Eutych Nestor or resemblance of the body bloud of Christ and there ceaseth not to be the substance and nature of bread and wine Your halfe CoÌ„munion we haue reformed if you require warranty from the Roman Church Iulius Bish of Rome speaking of the deliuering to the people a sop dipt in vvine for the vvhole Communion tels vs De Consecrat Dist cum omne In Christs institution there is recited the deliuering of the bread by it selfe the cup by it selfe lest inordinate and peruerse deuices weaken the soundnesse of our faith These are fundamental points agreeable to the tenets of our Church and are warraÌ„ted to vs by the ancient Bishops of Rome themselues and if the Popes doctrine be infallible in points of faith which you teach and professe without doubt they may bee sufficient warranties for you to allow this Reformation I wil come neerer vnto you descend from the ancient Bishops of Rome to your late CouÌ„cell of Trent which intended wished a Reformation in faith and manners euen of those things which we haue reformed your Prayer Seruice in an vnknowne tongue we haue restored to the vnderstanding of the hearer if you expect warrantie from your ovvne Church your Councell of Trent although they reformed not this doctrine yet for the better satisfactioÌ„ and instruction of the ignorant lest say they the sheepe of Christ should thirst Conc. Trid. Sess 22. c. 8. the children craue bread and none should bee ready to giue it them it was decreed that the Priests Pastors should frequently expound and declare the mysterie of that vnknowne Seruice to the people Your superstitious ceremonies of many lights and candles and your certaine number of Masses vve haue reformed If you expect warranty froÌ„ your own Church QuarundaÌ„ verò MissaruÌ„ et CandelaruÌ„ certuÌ„ numeruÌ„ qui magis à superstitioso cultu quaÌ„ à veraÌ„ Religione inueÌ„tus est omninò ab Ecclesia remoueant Idem cap. 9. your Councell of Trent confesseth They were first inuented rather out of superstitious deuotion then true religion and therfore say they let theÌ„ be altogether remooued froÌ„ the Church Your Indulgences which are made an article of Faith we haue reformed if you expect warranty from your ovvn Church you may answere with the Fathers of the Trent CouÌ„cell Quastorum abusus vt coruÌ„ emendationi spes nulla relicta videatur c. The Popes Officers in collecting money for Indulgences gaue a scandall to all faithfull Christians which might seeme to be without hope of Reformation and therfore we haue reformed theÌ„ Ab Ecclesiis verò Musicas eas vbi siue organo siue cantus lascivuÌ„ aut impurum aliquid miscetur Your lasciuious wanton songs which are mingled with your Church Musicke vve haue reformed if you expect warrantie from your own church your owne CouÌ„cel complained of it and wished it might be reformed and they giue the reason for it Vt Domus Dei verè domus orationis esse videatur Idem ibid. That the House of God may appeare to bee the house of prayer Your Superstition your Idolatrie your Couetousness which you confesse to haue crept into the Masse by the error of time and wickednesse of men vve haue reformed if you require warrantie from your own church Ordinarii locoruÌ„ Episcopi ea omnia prohibere atque è medio tollere sedulò curent ac teneantur quae vel auaritia idoloruÌ„ seruitus vel superstitio induxit IdeÌ„ Can. 9. your CouÌ„cell decreed That the Ordinary should bee very carefull to remoue all those things which either couetousnes or worship of idols or superstition had brought in Lastly your priuate Masse we haue reformed and restored to the Communion of Priest and people if you expect warrantie from your own Church Anacletus and Calixtus both Bishops of Rome decreed that after Consecration all present should coÌ„municate Dist 1. Episcopus 2. Peracta or else bee thrust out of the Church And your late Councell of Trent although they reformed not this doctrine yet Optaret quideÌ„ sacrosancta Synodus The CouÌ„cell could wish that the people might coÌ„municat with the Priest and there they giue the reason for it Because it would be more fruitful and more profitable Sess 22. c. 6. If therefore we haue changed your Sacrifice into a Sacrament your carnal and grosse eating of Christ into a spirituall receiuing by faith your half Communion into the whole Sacrament of the body and blood of Christ your priuate Masse into the publike communion of Priest and people your adoration of Images into the true worship of God in spirit and truth your prayer and seruice in an vnknown tongue into the vulgar laÌ„guage to be vnderstood of the coÌ„moÌ„ people your lasciuious wanton songs into Dauids Psalmes we haue don nothing herein but what the Apostles what the holy Fathers what the ancient Bish of Rome taught in the first best ages and what your grand CouÌ„cell of Trent intended and wished to be reformed in this latter age Nay more since your Councell hath made seuerall Decrees for Reformation The Councel of Trent began An 1545 and ended Ann. 1563. Bell. Chro. pa. 121. 123. since they can neither plead vvant of Authority nor vvant of time during the liues of â—ight Popes and eighteen yeres continuance why they did not proceed put in execution those Decrees I hope wee shal deserue the greater thaÌ„ks from your Popes and Cardinalls for rectifying those abuses which they themselues condemned and from their owne Decrees and faire preteÌ„ces may iustly arrogate to our selues that honorable Title of Reformed Churches Giue me leaue therefore by way of counter-challenge to your Iesuit to vse the words of sobernes truth Where was your Church Trent doctrine before Luther for I call God and
Bell de verbo Dei lib. 4. c 2. do signifie that doctrine which is not written by the first Author in any Apostolique Booke either for want of a continued succession in their Traditions or to make the ignorant beleeue the Scripture makes in all poynts for them I say for those very points which they terme Traditions vnwritten they produce the Word written See the Gag of the Gospell as for instance Purgatory is termed an vnwritten Tradition and therefore by Bellarmines testimony is not to bee found in any Apostolike Author yet the Cardinall Bel. de Purgatorio for this very poynt cites twentie seuerall places in the written Word to prooue it Invocation of Saints is a Tradition vnwritten and therefore not to bee found in Scripture yet the Cardinall prooues it out of the Word written Bell. de sancta Bâ—at l. 1. c. 20. Goe to my seruant Iob and he will pray for thee The Communion in one kind is a Tradition vnwritten and therefore not to be found in any Apostolique Author yet Fisher Bishop of Rochester proues it out of the Word written Roffen advers Luth. Aâ—t 16. Giue vs this day our daily bread Prayer and Seruice in an vnknowne tongue is a Tradition vnwritten and therefore not to bee found in Scripture Ledes de diuin scrip quauis linâ—uâ non legendâ c. 22. yet Ledesma the Iesuite prooues it strongly out of the Word written Our Sauiour opened the booke of the Prophet Esay and afterwards closed it How poore and weake are these and the like authorities deduced from the Scriptures I leaue to euery mans iudgement but sure I am the number of their Traditions is vncertaine and the nature of them is destroyed by their owne Tenets when they confound the written word with their vnwritten Doctrines It was the ancient rule of Vincentius Lyrinensis In ipsâ Catholicâ Ecclesia magnopere curandum est vt id teneamus qd vbique qd semper quod ab omnibê° credituÌ„ hóc est enim verè proprieque Catholicum qd ipsa vis nominis raticque declarat VinceÌ„t Lyrin c. 3. In the Catholique Church we ought to bee carefull to hold that which hath been beleeued in all places at all times and of all persons for that is truely and properly Catholique which the force and reason of the name doth declare Those men therefore which assume the name of Catholique and accurse all those who receiue not Traditions with equall reuerence and authoritie with the Scriptures let them proue that their doctrinall Traditions before named haue been euer held and beleeued at all times in all places and of all persons let them proue they were receiued with the vniforme consent of Fathers let them proue they were decreed in a constant succession from age to age from Christians to Christians throughout the whol vniuersal Church These are requisite conditions and ancient characters of Apostolique Traditions But that there are any such or euer were in the Chuch of Rome excepting those onely which are expressely or by necessary consequence deduced from the word of God although they are daily pretended by them yet to this day were neuer proued And hence it is that for want of sure footing and foundation in the Scriptures many Rituall Traditions and Obseruations of the ancient Church are changed and many doctrinall Traditions and Constitutions of the Roman Church are newly brought in which are pretended to be ancient Touching Rituall Traditions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bass de Spirit sanct ca. 27. Saint Basil tels vs It was not lawfull for any man to kneele in the Church vpon the Sunday and this Traditionn saith he was giuen vnto vs in secret charge by the Apostles of Christ Yet this Tradition is altered St. Austen saith Betweene Easter and Whitsuntide it was not lawfull for any man to fast Aug. ad Casulanum by the Tradition of the Apostles yet this Tradition is abrogated Sententiae haec infantibê° Eucharistiam esse necessariam cercitèr sexentos annos viguit in Ecclesia Mald. Com. in Iohn 6. The giuing of the Eucharist to Infants was an ancient Tradition continued in the Church six hundred yeeres after Christ saith Maldonat yet this Tradition is abolished And as touching the doctrinall Traditions and Constitutions of their Church which are made of equall authoritie with the Scripture you shall scarcely find any of them I say confidently you shall finde none of them to haue been receiued de Fide as Articles of faith with the Vniuersalitie of Churches the consent of Fathers and continued succession of the now receiued doctrine in all ages That this may the more plainely apeare I will examine the Tenets of the Papall Traditions ab Initio and see what the Romane Church in generall and the Greeke Church in particular which for many hundred yeeres communicated in the same Faith with the Romane hath taught and beleeued concerning their doctrine SECT VIII The most generall pretended Traditions of the Romane Church were vtterly vnknown to the Greeke Church and want Antiquitie Vniuersalitie and Succession the proper markes of true Traditions in the Roman Church TO examin the foundation of the Greek Church let vs look vp to the time of the Apostles where wee shall finde S. Iohn writing to the seuen Churches in Asia Reuel 1 11 and Saint Paul sending his Epistles to the Corinthians to the Ephesians to the Thessalonians all principall members of the Greeke Church In these Churches according to the doctrine of the Apostles there is nothing that makes for the now Romane Faith and Doctrine but rather against it and that the Romanists may not vainely arrogate to themselues the title of Catholike and Vniuersall Church as if the whole Christian Faith were confined to the Bishop of Rome and his Diocesse it is plaine and euident that Saint Peter taught the word at Antioch Saint Andrew in Greece and Muscouie Saint Iames in Iudea Saint Iohn in Asia Saint Philip in Assyria Saint Thomas in India Saint Matthew in Aethiopia Saint Thaddeus in Armenia Saint Paul in all the countreyes from Arabia to Slauonia St. Bartholomew in Scythia Saint Simon in Persia Ioseph of Arimathea in Great Britaine and all these published the same Faith for substance which wee at this day professe in the Church of England Looke vpon the Greeke Church in generall Terra Graecorum vndique destinata est fides Aug. Ep. 178. Ep. 170. Saint Austen tells vs From the land of Grecia the faith into all places was spread abroad and in particular Saint Chrysostome tells vs The name of Christians beginning first from the citie of Antioch as from a spring hath flowed ouer the whole world And without doubt that famous Citie in Greece gaue the first name and title to the Christians and therefore was called Theopolis Antioch the Citie of God It cannot bee denyed that the Easterne Church is before Rome in time shee hath larger bounds and multitudes
of people almost all the Apostolique Seas most of the Patriarchs seuen Vniuersall Councells the Syrian language wherein Christ spake the Greeke wherein the Scripture of the New Testament was written and withall a personall Succession euen from the Apostles themselues without interruption and that which is knowne to the meanest Grecian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words of Church of Bishop of Priest of Deacon of Baptisme of Eucharist of Christian are al deriued from the Greekes and proue that Religion came from them from whom those termes were borrowed This doctrine is so true that it inforced the Bishop of Bitonto to professe openly in the Councell of Trent Eia igitur Graecia Mater nostra cui id totuÌ„ debet quod habet Latina Ecclesia Conc. Trid. orat Episc Bitont It is our Mother Grecia vnto whom the Latine Church or the Church of Rome is beholding for all that euer she hath And thus much touching the foundation of the Greeke Church Now that we may the better discerne the Antiquitie of our Religion and the Noueltie of the Romane let vs examine the Tenets of the Greeke Church and by them wee shall discerne whether the Roman church hath continued visible in that doctrine which shee now teacheth and consequently whether their pretended Apostolike Traditions haue Antiquitie Vniuersalitie and Succession in all ages Matthias Illiricus being borne in Dalmatia not farre from the confines of Graecia and therefore may bee thought to be well acquainted with their orders tells vs The Churches of Grecia the Churches of Asia Macedonia Misia Valachia Russia Muscouia and Africa ioyned thereunto that is to say in a manner the whole world or at least the greater part thereof neuer granted the Popes Supremacie neuer allowed either Purgatorie or Priuate Masses or the Communion vnder one kind wee may adde to these Transubstantiation Prayer in an vnknowne tongue Forbidding of marriage to Priests and Popish Inuocation of Saints as it is now beleeued were vtterly vnknown to the Greeke Church and consequently want Antiquitie Vniuersalitie and Succession the proper markes of true Traditions in the Roman Church To examine them in order The Popes Supremacie is a Tradition Apostolicall and declared for an Article of Faith in the Romane Church yet this Tradition wants Antiquitie Vniuersality and Succession Nemo decessoruÌ„ meoruÌ„ hoc tam prophano vocabulo vti coÌ„sueuit-Nullus Romanorum Pontificum hoc singula ritatis nomeÌ„ assumpsit Greg. lib. 4. ep 76. 80 Touching Antiquitie Pope Gregorie 600 yeeres after Christ professeth publiquely That none of his predecessors did euer assume that profane Vniuersall title Touching Vniuersalitie Aluarez tells vs that Prester Iohn sent vnto him to know why the Pope diuided the Churches of Antioch and Rome seeing the Church of Antioch was in a manner the chiefe and head of all Churches Cathol Trad. pag. wherein St. Peter gouerned dwelt 5 yeres Whereunto when hee answered they were obliged by an Article of their faith hee replied If the Pope would vsurpe so great a prerogatiue as to command things vnlawfull they would make no reckoning of it and if by such meanes their Abuna their Primate would presume so far they would burne the copie of such a command In like maner Nilus Archbishop of Thessalonica tells vs Nilus lib. 1. de Primat Papae The Greeke Church though it neuer denyed the primacy of Order to the Pope of Rome yet their assumed predominance of authoritie it alwayes resisted Touching Succession Bellarmine himselfe confesseth Bell. in Praefat de Rom. Pontif. The first who most earnestly withstood the Supremacy of the Bishops of Rome seeme to bee the Grecian Fathers for since the yeere 381 they laboured to preferre the Bishop of Constantinople the three Patriarkes of the East in the second place next to the Bishop of Rome and this saith he may bee vnderstood by the second Generall Councell And as in this Councell of Constantinople there was a resistance made against the power and iurisdiction of the Bishop of Rome so likewise hee telleth vs further that in the yeere 451 Bell. ibideÌ„ the Greeke Fathers not being content with their determination laboured to make the Bishop of Constantinople equall with the Bishop of Rome for in the Councell of Chalcedon the Greeke Fathers decreed it but deceitfully in the absence of the Popes Legat that the Bishop of Constantinople should haue the second place after the Bishop of Rome notwithstanding hee should haue equall priuiledges with the other Thus two generall Councells the one consisting of 150 Bishops the other of 630 by the testimonies of the Popes Cardinall opposed the Supremacie of the Bishop of Rome the which Supremacie if in those dayes it had been receiued for an Article of faith or a Tradition Apostolique without doubt those two famous Councels would haue subscribed to it without any resistance or opposition to the vniuersall Head of the Church And that you may yet further know the Churches of Asia and Grecia continued their Resolution in this poynt Conc. Florentinum An. 1436. looke vpon the late Councell of Florence and there you shall obserue Paulus Aemilius Pantalcon that Michael Palaeologus by reason hee submitted himselfe to the Pope in that Councell was hated of all the people while hee liued and being dead was forbidden Christian buriall And Isidorus the Archbishop of Kiouia in Russia Math à Michonia in Nouo Orbe Iewel p. 411 for that he began for Vnities sake to mooue the people to the like submission was therefore deposed of his Bishoprick and put to death Thus the Popes Supremacie wants Antiquitie Vniuersalitie and Succession the proper markes of Romane Traditions and consequently can bee no Article of Faith no Apostolique Tradition as is pretended in this first poynt Purgatorie is reputed a Tradition Apostolicall and receiued in the Romane Church for an Article of Faith yet this doctrine wants Antiquitie Vniuersality and Succession Touching Antiquitie Nilus Archbishop of Thessalonica professeth in the name of the Greeke Church that it could bee no Tradition Apostolicall for saith hee Wee haue not receiued by Tradition from our Fathers Nil de Purgat igne Câ—th Trad. q. 16. that there is any fire of Purgatory or any temporall punishment and we know that the Easterne Church doth not beleeue it And amongst other reasons why Purgatory was not receiued by them Marcus Ephes in Graecorum Apolog. de igne Purgatorio ad Concil Florentinum they render this for one that whereas their Fathers had deliuered vnto them many visions and dreames and other wonders concerning the euerlasting punishment in hell yet none of them had declared any thing concerning the temporary fire of Purgatory Legat qui velit GraecoruÌ„ veteruÌ„ CoÌ„mentarios et nullum quantum opinor aut quaÌ„ rarissimè de Purgatorio sermoneÌ„ inueniet Sed neque Latini simul omnes at sensim huius rei veritatem conceperunt neque taÌ„ necessaria fuit
Church viz. Antiquitie Vniuersalitie and Succession and therefore can bee no Catholike doctrine no Apostolique Tradition as is pretended in the third place The Communion in one kind is reputed a Tradition Apostolicall and receiued in the Roman Church for an Article of Faith yet this doctrine wants Antiquitie Vniuersalitie and Succession Touching Antiquitie It is the confession of the Councell of Constance where the Cup was taken from the people that Christ did institute in both kinds Concil Const 1414. and the Primitiue Church did continue it to the faithfull in both kinds And Alphonsus à Castro tells vs Alphons à Castr cont â—aeres li. 6. that anciently for many ages the Communion in both kindes was vsed among all Catholiques Touching Vniuersalitie Cassander witnesseth Satis compertum est vniuersaleÌ„ Christi EcclesiaÌ„ mille ampliùs Cassand Consult de vtraque specie that the vniuersall Church at this day and the Romane Church for more then a thousand yeeres after Christ did exhibite the Sacrament in both kinds as it is most euident by innumerable testimonies both of Greeke and Latine Fathers Touching Succession In later ages Salmeron the Iesuite professeth Salmer Tract 35. It was the generall custome for lay people to communicate vnder both kinds as at this day it is vsed among the Grecians and was vsed in times past among the Corinthians and in Africa And Ieremie the Oecumenicall Patriarch returnes this answere to the defenders of the Faith in both kindes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Patr. resp 1. c. 21. Dicitis you say that all ought to communicate vnder both kinds and you say well for we do so when we participate of the venerable mysteries Cassand Liturg. c. 11 p. 28. Franciscus Aluarez tells vs that in the kingdome of Prester Iohn they vse in their Church to make a cake of honey meale and oyle and powre wine into the cup and all that communicate of the body of Christ communicate also of the Cup. The Christians in Armenia Idem Liturg c. 14. p 32. after they haue communicated with bread in lieu of the cup by reason there is no wine in India they take dried grapes and put them into water and before the time they are to communicate they presse them and straine them and vse that liquor instead of wine This doctrine therefore wants the requisite conditions of Antiquitie Vniuersalitie and Succession and therefore can be no Article of Faith no Apostolique Tradition as is presented in the fourth place Transubstantiation TRansubstantiation is reputed a Tradition Apostolicall and receiued in the Romane Church for an Article of Faith yet this doctrine if you respect the name or nature of it wants Antiquitie Vniuersalitie and Succession In Primitiuâ Ecclesiâ de substaÌ„tia fidei erat corpus Christi sub speciebê° coÌ„tineri tamen non erat de fide substantiam panisin corpus Christi coÌ„uerti c. Io. Yribarne in 4. d. 11. q. 3. disp 42. Vnum addit Scotus quod minimeprobandum qd ante Lateranense CoÌ„cilium non fuisset dogma fidei Bell. li. 3. de Euch. c. 23. Touching Antiquitie It is the confession of learned Yribarne In the Primitiue Church it was beleeued for a poynt of faith that the body of Christ was contained vnder the formes of bread and wine but it was not beleeued as a matter of faith that after consecratition the substance of the bread was conuerted into the body of Christ And their learned Scotus professeth that before the Councell of Lateran which was twelue hundred yeeres after Christ Transubstantiation was not beleeued as a poynt of faith Touching Vniuersalitie Eusebius a Greek Father paraphrasing vpon the words of Christ The words which I speake vnto you are spirit and life deliuers this doctrine flat contrary to Transubstantiation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb l. 3. Eccl. Theol. cont Marcel Ancyr M ss in Oxon. Bibli publicâ Doe not thinke that I speake of that flesh wherewith I am compassed as if you must eat of that neither imagine that I command you to drinke my sensible and bodily blood but vnderstand well the words which I haue spoken vnto you are spirit and life And Saint Chrisostom a principall member of the Greeke Church in his Epistle written to Caesarius hath these wordes Etiamsi natura panis in ipso permansit Chrys ad Caesarium Monachum As before the bread be sanctified we call it bread but when Gods grace hath sanctified it by the meanes of the Priest it is deliuered from the name of bread and is reputed worthy the name of the Lords body although the nature of the bread remaine still in it And to preuent that grosse opinion that after consecration there remaine onely the shewes and accidents of bread and wine Theodoret concludeth against the heretique with this Catholique doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theod in Dial. 2. Inconf The mysticall signes after the consecration depart not from their owne nature for they remaine in their former substance Euphraemius Patriarch of Antioch giues his ioynt assent with vs flatly against the doctrine of Transubstantiation hee tells vs Ephrae de sacr Antio legibus lib. 1. in Phocij Biblioâ—hecâ Cod. 229. The Sacrament of the body of Christ doeth neither depart from his sensible substance and yet remaineth vndiuided from intelligible grace and Baptisme being wholly made spirituall and remaining one doth retaine the propertie of his sensible substance of water I meane and yet loseth not that which it is made This holy Father by comparing the Sacraments together doth demonstrate the faith of both and as hee prooues that in the Sacrament of Baptisme the substance of water still remaineth after consecration which both Papists and Protestants acknowledge in like maner saith he the substance of bread remaines in the Sacrament of the Eucharist after consecration which the Protestants confesse and the Papists deny To omit many other proofes touching the vniversalitie of our doctrine let Pope Gelasius bee heard for the Catholike doctrine of the Romane Church in his time Gelas cont Eutich An Image or similitude saith hee of the body and blood of Christ is celebrated in the action of the mysteries It is therefore apparant and euident enough that wee must hold the same opinion of Christ the Lord which we professe celebrate and receiue in his image that as those signes by the working of the holy Ghost passe into the diuine substance and yet remaine in the proprietie of their owne nature euen so that very principall mysterie it selfe whose force and trueth that Image assuredly representeth doeth demonstrate one whole and true Christ to continue the two natures of which he consisteth properly remaining And that wee might the bettter vnderstand what he meant by those wordes viz. The signes still abide in the proprietie of their owne nature hee expoundeth himselfe in these words which vtterly ouerthrow the doctrine of Transubstantiation Non desinit esse substantia vel
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
whereby the people answered the Priest continued long in the East and West Churches And it plainely appeares by the ancient Liturgies ascribed to Chrysostome and Basil which are in vse at this day the diuine Seruice in the Greeke Church was publiquely deliuered in a known tongue And agreeably to this custome the Armenians Egyptians Acthiopians Muscouites and generally all the Easterne Churches doe consecrate the Sacrament in the language of their owne countrey This doctrine therefore wants the requisite conditions of Antiquitie Vniuersalitie and Succession and therefore can bee no Apostolique Tradition no Catholique doctrine as is pretended in the sixt place Single life in the Clergie Single life in the Clergie is reputed a Tradition in the Roman Church and made of equall authoritie with the Scripture yet this doctrine wants Antiquitie Vniuersalitie and succession Touching Antiquitie Their owne Doctors tell vs Dist 84. § Cum in praeterito Nichol. Cusan ad Boem Ep. 2. post aliquot tempora visum fuit c. Nec ratione nec authoritate probatur quòd absolutè loqueÌ„do Ordo Sacerdotalis vel in quantuÌ„ est Ordo vel in quantuÌ„ sacer est impeditivus est matrimonii siuè antè siuè post seclusis omnibus legibus stando tantuÌ„ his quae à Christo Apostolis haebentur Caiet Tom 1. tract 27. that vntill the time of Pope Syricius that is to say for the space welneere of foure hundred yeeres after Christ it was lawfull for all Priests to marrie without exception neither vow nor promise nor Law nor ordinance nor other restraint being then to the contrary And their learned Cardinan Cajetan professeth If we stand onely to the Tradition of Christ and his Apostles it cannot appeare by any authority or reason that holy Order can bee any hindrance to marriage either as it is an order or as it is holy Touching Vniuersalitie It is the confession of Pope Stephen the second The Tradition of the Easterne Churches is one the Tradition of the holy Church of Rome is an other for the Priests Deacons and Sub-deacons of the Easterne Churches are ioyned in Matrimony Dist 31. Aliter This confession is agreeable to the Decree of the ancient Councell holden at Ancyra where it was ordained Hii si post moduÌ„ vxoores duxerint in Ministerio maneant Concil Ancyr Can. 9. That Deacons as many as be ordered if at the time of receiuing their Orders they made protestation and said that they would marry for that they finde not themselues able so to continue without Marriage if they afterwards marry let them continue in the Ministerie Touching Succession This doctrine was not generally receiued no not in the Westerne Churches a thousand yeeres after Christ for in the time of King Rufus Anselme Archbishop of Canterbury in a Dialogue between the Master and the Scholler makes this Quaere Desideramê° certificari tuâ solutio ne super vul gari in toto orbe quaestine quae ab omnibê° quotidie ventilatur scil An liceat Presbyteris post acceptuÌ„ OrdineÌ„ vx ores ducere Anselm Di al. Inquisitione primâ Wee are desirous by your answere to bee certified about this common question that is now tossed through the world and yet lyeth vndiscussed I mean Whether a Priest being within Orders may marry a wife Whereby it appeares that the Law of Single life was a poynt questionable and not resolued for an Apostolique Tradition in the Roman Church for many ages About 400 yeeres after Bell. de scri Eccles ab An. 1400. to 1500. p. 288. Panormitan an Archbishop a Cardinall and a principall Proctor for the Pope resolues the question about marriage in this manner Si clare coÌ„stet de matrimonio Papa tunc aut vxor inducetur ad coÌ„tinentiaÌ„ aut si noluerit reddaet debitum nihilo minùs stet in Papatù quià non repugnat substantiae Papatus seu Clericatus naÌ„ et Petrê° habebat vxoreÌ„ cuÌ„ promoueretur in Papam vnde videmê° qd Presbyteri Graeci sine peccato contrahunt matrimoni um Extr. ce Elect. C. licet de vitaÌ„d Abb. Patriarch resp 1. c. 21. If it may clearely appeare saith hee that the Pope hath a wife as hauing married her before hee was Pope then either his wife must bee perswaded to liue single or if shee will not let the Pope yeeld her mariage duties and yet neuerthelesse remaine in the Popedome still For marriage dutie is not contrary to the substance and Office neither of Popedome nor of Priesthood for Peter had a wife when hee was promoted to bee Pope As for the rule of single life it was brought in by the Ordinance of the Church Hence is it that we see the Priests of Graecia being within Orders doe marrie wiues and wee see they doe it sine peccato without sinne or breach of Law either of God or man Looke vpon the confession of the Greeke Patriarch since Luthers time We allow saith hee marriage to Priests before Ordination Looke vpon the confession of their owne Cardinall Caietan Caiet tract 27. test Greg. de Val. disp 9. q 5. It was held lawfull in the Easterne Church to marrie after Ordination Adde to these the Traditions of other Countreys as namely the Priests in India in Armenia in Syria in Russia in Cyprus in Muscouia daily marry and execute their offices of Priesthood being married persons The Lawe therefore of single life wants the requisite conditions of Antiquity vniuersalitie and Succession and consequently can bee no Apostolicall Tradition no Catholique Doctrine as is pretended in the seuenth place Invocation and worship of Saints Invocation and Worship of Saints Is reputed a Tradition Apostolicall and is receiued for an Article of faith in the Roman Church yet this faith notwithstanding their great braggs of Catholike doctrine wants Antiquitie Vniuersalitie and Succession Apostoli scribere hoc in sacris literis noluerunt ne ambitiosi viderentur honorem istum sibi ipsis ambire ne sub cultu illo defuÌ„ctoruÌ„ GeÌ„tilium cultum inferre viderentur Ecch. Ench. cap. de vener Sanct. Touching Antiquitie I appeale to their owne Ecchius The Apostles saith he would not insert this doctrine into the written word lest they should seeme ambitiously to assume that honour to themselues and vnder pretence of worshipping the dead might bring in the worship of the Gentiles This doctrine then as it wants a foundation in scripture which a point of faith ought to haue so likewise it is most certaine for the same reason the Apostles would not deliuer it by Tradition for without doubt they would neuer teach that doctrine of faith by word of mouth which they refused to publish by their writings This is not onely probable but certain true and therefore Ignatius the Apostle St. Iohns Scholler who could not bee ignorant of a poynt of Faith teacheth the virgins of that time another lesson he doth not teach them to direct their prayers and supplications to Saints and Angels
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
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
1. Kings 21. the greatest number were Idolaters In Ieremies time the Priests and Prophets Ierem. 7.4 which were the chiefe in authoritie were false teachers yet like the Romanists in these dayes they cryed out The Temple of the Lord the Temple of the Lord. 1 Kings 19.14 In the time of Elias there was a generall Apostacie in the Church of Israel insomuch that hee being a Prophet could not discerne it so that a visible and illustrious Church may appeare to bee the true Church when shee beareth but the visor and title of a true Church the Church of God may so lie hid that the principall members yea and eminent Pastors themselues may bee ignorant where to finde it for God hath not tied his Church to a visible company that are known to all to be true professors at all times neither hath hee commanded a Register to bee kept of their names that hee might call the Church after their names for if any should call for the names of professors in all ages nay if any one should demand but the name of any one of those seuen thousand which neuer bowed to Baal and were vnknowne to the Prophet himselfe it would seeme a mysterie vnsearchable and a man past finding out Neither was this backesliding or falling away in the Church caused for want of Gods promises for they were gracious far exceeding those promises to the Church of Rome The Prophet tells vs that the glorie of God did sit between the Cherubins in the Sanctuarie and God had promised that there should be his seat and yet the Priests did corrupt it with superstition God left the place without any Holinesse Hee extends his promises further I will walke saith he in the midst of you I will haue my Tabernacle amongst you for euer my name shall bee in Hierusalem I haue sanctified it that my name may be there for euer yet of this Church to which so many promises were annexed the Prophet complaines Esay 56.10 11. The watchmen are become blinde they do no good they are dumbe dogs they are shopheards that cannot vnderstand Now as you see the Extent and promises of his Church were large so you must know they were all alwayes annexed to a condition If you be my people if you serue mee if you walk in my commandements if you aske counsell at my mouth agreeable to the answer of the Prophet Osea Osea 4.6 Because thou hast reiected knowledge I will reiect thee that thou shalt be no Priest to mee seeing thou hast forgotten the Law of thy God I will also forget thy children Now as you haue heard the Law was perished from the Priests and Counsell frō the Ancients as if there had been a second deluge of People and Pastors so now the earth shall bring foorth her increase that is as Hierom expounds it the blessed Virgin which comes of the earth shall bring foorth the blessed fruit of her sanctified wombe that what was lost by the first Adam might bee repaired by the second and surely it was high time to rectifie the ancient Doctrine for the leauen of the Pharises had almost sowred the whole lumpe neither doth Christ deferre the time by reason of his minoritie for at 12 yeeres old hee disputeth with the great Rabbies in their Synagogues but obserue what entertainment they gaue him Hee calleth for a reformation of life and doctrine they replyed he would destroy the Temple he vrgeth and layeth open to them the Scriptures they plead their owne Traditions he discouers shewes vnto them their false glosses they answer he had a Deuill hee preached to them of the kingdome of heauen they accuse him for speaking against the Maiestie of Caesar yet this Church of Hierusalem if you regard Antiquitie they were descended from Abraham if Calling they were Priests and Scribes if Place their Temple was the LORDS House if Councels they had solemne Assemblies and meetings but if I should demand where or in whom was the true Church before Christs comming as our aduersaries question ours before Luthers they may answere the Iewes had a visible Church in regard of Gods promises Simeon Anna. Ioseph and Mary Zachary Elizabeth but I dare promise for them they can giue vs the names of a very small number Compare then the church of Hierusalem the Church of Rome together the Church of Hierusalem had her Priests and Caiphas the High Priest and Sacrifices and Councells and a Temple and Traditions and Moses Chaire and the Oracles of God The Church of Rome hath her Priests her Sacrifice of the Masse her Caiphas the Pope that is guided by the Spirit of prophecie shee hath her Temple Traditions and Peters Chaire and last of all because it is least with her in request she hath the Gospel of Christ Now when we cal vpon the Church for a reformation of doctrine they answer Their Church is Catholike cannot erre wee lay before them the word of God for a Rule to examine their Doctrine they answere the Word is not sufficient without the helpe of their Traditions wee shew them their false glosses in Exposition of the Scriptures they answere that it is the right of their Church to iudge of the true sense of the Scriptures But if we shall demand of them where or by whom all their twelue new Articles published within the memorie of man by Pope Pius the 4 were receiued and beleeued as Articles of Faith before the Councell of Trent I am more then confident they shall not find so many professors of that Faith and doctrine at Luthers comming as there were true beleeuers in the Church of Hierusalem at Christs comming And for the better manifestation of this Tenet I will beginne from the time of Christ and his Apostles and briefly relate the courses and changes the Visibilitie and obscurity the alteration and long wished for Reformation of the Roman Faith and Doctrine in all ages till the dayes of Luther SECT XXIIII The latencie and obscuritie of the true Church is prooued by pregnant testimonies of such who complained of corruptions and abuses and withall desired a Reformation in all ages from the time of Christ and his Apostles to the dayes of Luther 2 Thess 2.7 IN the First age the Apostle St. Paul giues vs to vnderstand that the Mysterie of iniquitie began to worke And St. Iohn tells vs of dangerous Heretiques in his time 1 Iob. 2.19 saying They went out from vs but they were not of vs. Now as Iniquitie did closely worke so likewise Errour began to spread it selfe insomuch as both those who were called and those also who were chosen by Christ did erre grieuously both in manners and doctrine and through their fall followed a latencie and obscuritie in the true Church Iudas erred in Manners being called when through couetounes hee betraied Christ The Apostles erred in Manners being chosen whē they forsooke Christ Nay more the Elect Apostles
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
interpretation of holy Scripture I doe admit so that by the latter part of the Article they allow the Fathers to bee interpreters of the Scriptures and by the first part they make themselues sole interpreters of the Fathers to which addition an ignorant Priest will sweare with a mentall reseruation that he doeth not receiue nor expound the Scripture but with the vniforme consent of Fathers that is according to the sense and iudgment of the Roman church for it is not to bee doubted but the Church will allow of that sense which is most agreeable to that doctrine and of that interpretation although it bee farre different from the Ancients which is most consonant to their Religion and the rather I incline to this opinion for that Cardinall Hosius doth protest it for a vniversall and Catholike doctrine of his Church Si quis habet interpretationeÌ„ Ecclesia Romana de loco aliquo Scriptura etiamsi nec sciat nec intelligat an quomodo cuÌ„ Scriptura verbis conueniat tamen habet ipsissimum verbuÌ„ Dei. Hos de expresso verb. Dei If a man haue the Interpretation of the Church of Rome of any place of Scripture hee hath the very words of God though he neither know nor vnderstand whether and how it agreeth with the words of Scripture Now if it happen that those which are better instructed by comparing of Scriptures and Fathers doe make a doubt of some place of Scripture which the Church teacheth different from the Fathers Cardinall Cusanus by way of preuention giues him to vnderstand Non est miruÌ„ si praxis Ecclesiae vno tempore interpretetur Scripturam vno modo et alio teÌ„pore alio modo naÌ„ intellectê° currit cum praxi intellectus enim qui cuÌ„ praxi coÌ„currit est spiritus vinificans sequuntur ergo scripturae ecclesiam et non è conuerso Nich. Cusan ad Bohem. Epist 7. that there is Fides Temporum a faith that followeth the time Neither is it any maruell saith hee though the practise of the Church expound the Scripture at one time one way and at an other time another way for the vnderstanding or sense of the Scripture runneth with the practise and that sense so agreeing with the practise is the quickening Spirit and therefore the Scriptures follow the Church but contrariwise the Church followeth not the Scriptures This learned Romanist tells vs it is no wonder that the Scripture is at diuers times diuersly expounded hee tells vs the Scripture attends the Churches pleasure and lastly which is most true hee professeth the Romish Church followeth not the Scripture but the times That this Cardinall speaketh truth I think no Protestant doth make a question but that you may be witnes also of the practise of these times you shall obserue how fitly these men haue applyed the Scripture to their Church whereas it is said to Peter in a vision Arise In voto Baronij contrà Venetos kill and eate Cardinall Baronius being Interpreter will tell you The Pope is Peter and the Venetians are the meate which must bee killed and deuoured In like manner whereas Saint Paul saith Haereticum deuitâ Auoyd an heretique the sillie Fryar applies it to times and persons with this Exposition Erasm Encom Moriae Haereticum de-vitâ tolle kill the heretique meaning the Protestant and in this manner according to the times the sense runneth with the practise or at leastwise I am sure this practise runneth with these times Thus then you haue Fides Ecclesia an Exposition of Scriptures according to the Article of the Romish Creed and Fides tempâ—rum an Exposition sutable to the times and their owne doctrine If therefore we appeale to Scriptures they account them dumbe Iudges without the Exposition of their Church if we require an Exposition with the consent of Fathers they tell vs we must admit that sense which the Church holdeth whose right is to iudge of the true sense of Scriptures If wee shew them that their Expositions are senselesse and disagreeing from the Ancients they tell vs the Scriptures may receiue different Expositions according to the times And thus they make the Scriptures sound like Bells according to their fancies and violate their oath with a Saluo Iure sauing a right to the sense and meaning of their owne Church This way therefore is Via Deuia a Wandring and By-way It resteth in the last and chiefest place to obserue the difference bewixt the Church of Rome and vs touching the intire Canon of Scriptures for without doubt this is the onely and infallible rule of faith and there is a curse denounced by God himselfe against all those that adde to his word Deut. 4.2 Reu. 22.18 or diminish ought from it It shall appeare therefore by many pregnant and infallible testimonies of our aduersaries themselues that the Canon of Scripture which we professe and beleeue was the same which was taught and declared by Christ and his Apostles in the first age the same which was published generally receiued by the ancient Fathers in succeeding ages the same which continued in the bosome of the Romane Church in all ages till the dayes of Luther SECT V. 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 IT was the complaint of Campian the Iesuite that the ancient Canon of Scripture was altered at the comming of Luther and thereupon as a man inraged against the Lutherans Camp Rat. 1. hee makes this open out-crie What incensed Luthers whelps to put out of the true Canon of Scripture Tobias Ecclesiasticus and the two bookes of Maccabees Desperation for by these heauenly oracles they are expressely conuinced as often as they dispute against the defence of Angels as often as they dispute against Freewill as often as they dispute against Praying for the dead as often as they dispute against Praying to the Saints Surely if this Romanist had beene as reall in his proofes as he was vaine glorious in his speeches he had gone beyond all the Romish Proselytes of our age for neuer man made greater flourishes with poorer proofes for it shall appeare that wee haue published no other Canon of Scripture then Christ and his Apostles taught and receiued no other then the ancient Fathers declared to be diuinely Canonicall and those onely Canonicall none other then the learned Doctors and Professors intirely preserued in the bosome of the Roman Church in all ages so that if any curse be denounced against vs for renouncing doctrines of faith deduced from Apocryphall Scriptures I say it shall appeare by the same Decree they haue layd an Anathâ—ma vpon Christ and his Apostles and haue cursed the ancient Fathers and the principall members of their owne Church In the first age to Ann. 100. First then wee must obserue Rom. 3.2 Factique sunt Iudaei depositarii et custodes
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
siue Purgatorii fiue IndulgentiaruÌ„ fides in Primitiuâ Ecclesia at que nunc est Roffen Aâ—t 18 p. 496. Touching Vniuersalitie It is the confession of Fisher their owne Bishop of Rochester Whosoeuer will reade the Commentaries of the ancient Greekes so farre as I see he shall finde very seldome mention of Purgatory or none at all and the Latins in the Westerne Church did not receiue the truth of this matter altogether but by little and little neither indeed was the faith either of Purgatorie or Indulgences so needfull in the Primitiue Church as now it is A strange confession of a learned Bishop that two principall Articles of Faith viz. Purgatorie and Indulgences were scarce knowne in the ancient Church nor yet very necessary to bee receiued at all times and of all persons Let it suffice many poynts of the now Romane Religion were vtterly vnknowne to the Greeke Church which in the first ages did wholly communicate with the ancient Romane Faith and therefore their Alphonsus à Castro thinkes it the best way to solue the poynt in question with this answere Vnus ex notissimis erroribus GraecoruÌ„ et ArmenoruÌ„ est quo docent nullum esse purgatoriuÌ„ locum quo animae ab hac luce migrantes purgentur à sordibus Alph. à Cas aduers haeres lib. 12. It is one of the most knowne errours of the Grecians and Armenians whereby they teach there is no place for Purgatorie where soules after this life are purged from their offences Touching Succession St. Chrysostome Gregorie Neocaesaria Olympiodorus and diuers ancient Fathers were vtterly ignorant of it and Saint Austen a Latine Father was so farre from receiuing it as a poynt of Faith that doubtingly hee professeth Tale aliquid etiam post haÌ„c vitaÌ„ fieri incredibile noÌ„ est et vtrù ita sâ— quaerâ— potest aut â—â—enâ—â—â—uâ—latere Aug. in Enchirid. ad Laurent cap. 69. It is not incredible that some such thing should bee after this life and whether it bee so or no it may beâ— a question and it may bee either found or bee hidden 〈◊〉 we all know and confesse that if Saint Austen and the Romane Church had receiued the doctrine of Purgatory in his dayes as it is now taught for an Article of Faith certainely hee would neuer haue told vs perhaps it is so it may be or it may not bee and it is a doubt whether there be any such place or no. And howsoeuer it is pretended that the Greeke Church at the Councell of Florence for peace sake was content to yeeld that the middle sort of soules were in a place of punishment but whether that were fire or darknesse and tempest or something else they would not contend yet I say if they had assented to this or the like doctrine it was 1400 yeeres after Christ and therefore most vnfit to be receiued for an Article of Faith but the truth is Marcus Bishop of Ephesus who was one of the Legats of the Patriarchs of Antioch Hierusalem would neuer consent to this Doctrine neither could the Greeke Church afterwards by any meanes bee drawne to yeeld to it Besides within two yeeres after Cardinall Cusanus and the Deputies of the Councell of Basil in the yeere 1438 doe sufficiently manifest the opinion of the Greek Church wherein the Grecians begin their disputation in this maner Mart. Crus in Turc Graec. p. 186 A Purgatory fire and a punishment by fire which is temporall and shall at last haue an end neither haue wee receiued from our Doctors neither doe wee know that the Church of the East dâ—eth maintaine it And from these and the like propositions they make this peremptory conclusion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. Sacran c. 2. For these reasons therefore neither haue wee hitherto affirmed any such thing neither will wee at all affirme it I may adde to these Testimonies the opinions of the Muscouites who affirme that there is no Purgatory but onely two receptacles for soules Heauen and Hell Againe the Cophites and the Abissines the Georgians and Armenians together with the Syrians and Caldeans that are subiect to the Patriarkes of Antioch and Babylon from Cyprus and Palestina vnto the East Indies neuer made discouery of the new found land of Purgatory This doctrine therefore wants the proper markes of the Romane Church viz. Antiquitie Vniuersalitie and Succession and therefore can bee no Article of faith no Apostolique Tradition as is pretended in the second poynt Priuate Masse wherein the Priest alone doth communicate without the people hath neither Antiquity Vniuersalitie nor Consent and consequently hath not the true markes of Romish Traditions Touching Antiquitie it is the confession of their owne Cochleus Coch. de sacrif Missae contra Musculum Anciently all the Priests and people did communicate together as appeareth by the Canons of the Apostles and writings of ancient Fathers Odo in Exposit Canonis And Odo Cameracensis professeth that in the Primitiue Church they neuer had Masses without the conuention of the people to communicate together Touching Vniuersalitie it is the confession of Iohannes Hoffmeistenus Cassand Consult de solit Miss pag. 906. The thing it selfe doeth speake and crie aloud both in the Greeke and Latin Church that not onely the sacrificing Priest but the other Priests and Deacons and the rest of the people or at least some part of the people did communicate together and how this custome ceased it is to bee wondred and it is to be endeauoured that this good custome may bee restored to the Church Touching Succession St. Chrysostome speaking to the lay people of his time Chrys in 2. Thessal Hom. 4. saith Neither doe we receiue more and you lesse of the holy table but we taste therof equally both together And St. Basil an other Greeke Father witnesseth the common vnion of Priests and people expressely in these words Liturg. Basilii All wee receiuing of one bread and one cup c. the Quire singeth the Communion and so they communicate together I will adde to these the confessions of their owne learned Authors Cardinall Bessarion a Greeke borne declareth the maner of the Communion in his time PrimuÌ„ consecrare deinde fraÌ„gere postea distribuere quod nos in praesenti facimê° Bessar de sacr Euch. An 1450. The very order of the things required first that we should consecrate or blesse bread next that we should breake it last of all that wee should diuide or deliuer it to the people which thing we Grecians doe at this present day And for a conclusion of this poynt Iustinian and Durand publikely declare and professe that in ancient times Iustin in 1. Cor 10. Durand Rat. 4 c. 53. diuers parts of one consecrated loafe were distributed to all the which the Greeke Church vseth at this day that by their Communion their vnion with Christ might bee more plainely expressed Thus Priuate Masse wants the requisite conditions of the Romane
if that thou hast any vnderstanding of these things And in his funerall Oration which hee made vpon his sister Gorgonia hee speaketh vnto her in this manner Greg. Naz. Orat. 11 in Gorgon If thou hast any care of the things done by vs if holy soules receiue this honour from God that they haue any feeling of such things as these receiue this Oration of ours instead of many and before many funerall obsequies The first Invocations then were but Apostrophes at the Tombes of Saints and those also deliuered doubtingly with this supposition If thou hearest if thou doest vnderstand Besides Invocations at first were but wishes and no prayers But if any saieth Cassander would haue such compellations to bee taken also for a direct speaking to them Cass Ep. 19 ad Ioh. Molinaeum p. 1109. IdeÌ„ Schol. in Hymn Eccles operuÌ„ pag. 242. I doe not gainesay it notwithstanding I would thinke that a tacit condition ought to bee vnderstood in such an intimation as was vsed by Gregorie Nazianzene that is if they doe heare if they doe vnderstand or otherwise that is to say All yee Saints pray vnto God for me should import as much as if it were said Would to God that all the Saints should pray to God for me But that which is remarkable and as I conceiue is worthy of all mens obserseruation Our aduersaries confesse there was no Invocation of Saints before the comming of Christ because they were in Lymbo and did not see God and therefore it is to bee noted Bellar. de Sanct. Beat. lib. 1. c. 19. saith Bellarmine Because the Saints which dyed before the comming of Christ did not enter into heauen neither did see God nor could ordinarily take knowledge of the prayers of such as should petition vnto them therefore it was not the vse in the Old Testament to say Saint Abraham pray for mee If this were the onely reason why Invocation was not vsed in the old Law for the same reason wee may confidently auer they ought not to produce the testimonies of ancient Fathers since the New for most of the Greeke and Latine Fathers did hold that the faithfull after death remained till the day of Resurrection in certaine receptacles of Rest without attaining the blessed vision of God Iren. lib. 5. Aug. Euchi c. 108. Hyll in Psál 120. Ambr. de Cain Abel l. 2. c. 2. Bet n. Ser. 3. de omnibus Sanctis Iraeneus termes them Inuisible holds Saint Austen Hidden Receptacles Saint Hyllarie The bosom of Rest Ambrose Places of suspence Bernard Atria Outward Porches or Courts And for a further testimonie of these and other particulars their learned Stapleton professeth Tot illi et taÌ„ celebres antiqui patres Tertullianus c. huic sententiae quae nuÌ„c in Concilio Florentino magnâ de muÌ„ conquisitione factà vt dogma fidei definita est quod iustorum animae antè dieÌ„ iudicii Dei visione fruuntur non sunt assensi sed sententiam contrariam tradideruÌ„t Stapl defâ—s Ecclesiast authorit cont Whitak l. 1. c. 2. That many famous ancient Fathers as namely Tertullian Irenaeus Origen Chrysostome Theodoret Oecumenius Theophylact Ambrose Clemens Romanus and Bernard did not assent vnto this Sentence which now in the Councell of Florence was at length after much disputing defined as doctrine of faith that the soules of the righteous enioy the sight of God before the day of Iudgement but did deliuer the contrary sentence thereunto From hence therfore I may infallibly conclude that such as held that the Saints were not admitted to the sight of God could not well hold that men should pray vnto them in such manner as the Romanists vse now to doe because the Saints not enioying the sight of God are not able ordinarily to take notice of the prayers that are put vp vnto them Saint Austen tells vs that in his time it was a great question Respondeo magnaÌ„ quideÌ„ esse quaestionum verum vel quatenùs vel quomodò ea quaecircà nos aguntur nouerint spiritus mortuoruÌ„ Aug. in Psal 108. Enarrat 1. and not easily to bee determined Whether at all or how farre or after what manner the spirits of the dead did know the things that concerned vs heere And Anselmus Laudunensis in his interlineal glosse vpon that text Abraham is ignorant of vs and Israel knoweth vs not Esa 63. noteth that Saint Austen saith that the dead euen the Saints doe not know what the liuing doe no not their owne sonnes Non propriè inuocamus Sanctos sed DeuÌ„ non enim aut Petrus aut Paulus audit InuocaÌ„tes sed gratiae quam habent viz. apud Deum Resp Patr ad Ger. c. 21 Adde to these testimonies the confession of the Greeke Church Wee doe not properly inuocate Saints but God for neither Peter nor Paul heare any of those that inuocate them but the grace and gift that they haue according to the promise I am with you vntill the end of the world meaning as it may be conceiued that the Saints heare not them that invocate them but Christ the Son of God who was giuen vnto them and promised to bee with them vnto the worlds end Adde to these opinions the sayings of their owne Schoolemen Scotus in 4. dist 45. quaest 4. Pet. Lomb. Sentent lib. 4 dist 45. Scotus saith it is probable Peter Lumbard saith It is not incredible that the Saints should heare our prayers Adde to the vncertaintie of the Fathers opinions some did vse wishes and compellations not Invocations others denyed the Saints could take notice of their prayers by reason they did not as yet see God others doubted whether they did heare when they were called vpon Altissid in SuÌ„m part 4. l 3. tract 7. c. de orat quaest 6. Biel. in CaÌ„ Missa Sect. 30. others as namely Guilielmus Altisidorensis and Gabriel Biel resolued that neither the Saints doe pray for vs neither are wee to pray to them These I say and the like reasons considered I may safely conclude that Invocation of Saints wants Antiquitie Vniuersality and Succession and that opinions doubtfull and vncertaine reasons probable and not incredible are no sure grounds for the saluation of a Christian and therefore it is no Article of faith no Catholique doctrine no Apostolique Tradition as is pretended in the eighth place Thus briefly I haue shewed you that the Trent Traditions which are receiued with the same reuerence as the Scriptures themselues want the proper markes of their owne Church I haue shewed you likewise that the Greeke Church in the principall poynts of controuersie is altogether different from the Romane and in the chiefest of those points agreeth wholly with the Protestants And for this cause the Greeke Patriarch congratulates with the Reformed Churches in this manner Nunc Deo omnis gratia authori gratias agimus et latamur cum multis aliis tum noÌ„ minimum in hoc quod in multis vestra
of the holy Ghost were wholly at the Popes command to breath onely where hee will haue him It is confessed on both sides that Christ is the Way and Trueth and by his word he hath prescribed a sure an infallible rule to find out the truth If the Scripture were but a partiall rule yet by Bellarmines owne confession it is the most certaine Scriptura â—egula credendi cerrissima tutissimaque est Bell. de Verbo Dei lib. 1. cap. 2. and most safe rule of faith Now â—et vs see what is the most certaine rule of the Roman â—aith and on what assured meanes their proselytes may â—est satisfied and infallibly â—nstructed for the saluation â—f their soules Suarez the â—esuite tells vs It is the Catholike truth Veritas Catholica est Pontificem definientem ex Cathedrâ esse RegulaÌ„ Fidei quae errare non potest quaÌ„do aliquid authenticè proponit vniuersa Ecclesia tanquaÌ„ de fide c. Suarez de Tripl virt Theol. Sect. 8. disp 5. de reg pag. 214. Censeo esse rem de fide ceâ—taÌ„ Suar. ibid p. 214. that the Pope defining in his Chaire is the rule of Faith which cannot erre that is wheÌ„ he doth propose any thing authentically to the vniuersall Church to be beleeued 〈◊〉 a diuine faith and thus saith he all Catholike Doctors teach in these dayes and I thinke it 〈◊〉 be a thing certainly to be beleeued This Iesuit maintainâ—â— the Infallibility of the Pope yet speakes but as he thinks and withall tells vs It is thâ— Catholike doctrine of these times when as hee should haue prooued it by ancient Records that it was the Catholike doctrine of all ages For there is no man liuing let him be Papist oâ— Protestant if hee be a man of â—nderstanding but will holâ— it most requisite and absolutely necessary that the rule of faith should be declared by Christ and his Apostles by Catholike Traditions by Generall Councels by the consent of Fathers and the whole Christian world and certainly if the Popes Decrees conclusions be that rule of faith they ought to be confirmed by al those testimonies since on his judgment both Councels Bishops do depend but especially since the error of the Pope is adiudged to be the error of the Vniversall Church Againe he that deliuered what hee thought was the Catholike doctrine of these times touching the Popes Infallibility in generall tels vs of an other point at that time questionable viz. Whether it was to bee beleeued as an Article of faith Idem ibid. pag. 218. that the or that particular Pope were 〈◊〉 true Pope This doctrine saith he I taught at Rome affirmatiuely in the yeere 1585 but withall professeth that many at that time thought otherwise He that proclaimed it to the world that the Popes definitiue sentence in his chaire was the rule of Faith withall professeth that within these few yeeres it was not resolued whether this or that particular Pope might erre or no. And as it was obserued by a judicious and religious Gentleman M Noy of L. Inne for I shall gladly acknowledge any thing that I receiued froÌ„ any man this later question produced a new Quaere viz If the Pope were not a true Pope and Canonically elected then that person which worshipped a Saint canonized by that Pope commits flat Idolatry by reason the Saint wants his right Canonization for want of the Popes true and Canonicall election Many such doubts said he were mooued touching this Rule of Faith which neither the Iesuite was able to resolue nor the Church had as yet determined Hee that can but spell and put these things together would feare and tremble to think he hath no better assurance of his saluation then a doubtfull vncertaine questionable and vrresolued way to guide him into the paths of sauing knowledge And that the world may know the Rule of Faith which ought generally to bee receiued De Fide of all the faithfull is altogether doubtfull in the Roman church I haue summoned 12 of the Popes disciples to deliuer their seuerall opinions concerning the Popes Infallibilitie but how they concurre in witnessing the trueth of this Doctrine I leaue it to bee iudged Bellar. de Rom. Pont. l. 4. c. 6. 1. Bellarmine It is probable that the Pope not onely as Pope cannot erre but as a priuate man cannot fall into Heresie or hold any obstinate opinion contrary to the Faith 2. Albertus Pigghius Piggh. de Eccle. Hier. lib. 6. c. 13. The Iudgement of the Pope is more certaine then the Iudgement of a Generall Councell or else the whole world 3. Hosius Hos lib. 2. cont Brent Bee the wickednesse of Popes neuer so great it can neuer hinder but that this promise of God shall euer be true The Popes shall shew thee the truth of Iudgement 4. Iohannes de Turrecremata Ioh. sum de Eccles lib. 2. cap. 112. It is better to rest vpon the sentence of the Pope which hee deliuers out of Iudgement then the opinions of whatsoeuer wise men in matters of Scripture for euen Caiphas was a High Priest and although hee was wicked yet hee prophecied truely 5. Siluester Prierias Whosoeuer leaneth not to the Doctrine of the Romane Church I'tier contr Lutherum and Bishop of Rome as vnto he Infallible rule of God of which doctrine the holy Scripture hath taken force and authoritie hee is an heretike Episc Bitont Conc. ex Rom. 1. cap 14. Romae habit 6. Cornelius Mus I must ingenuously confesse I would giue more credit to one Pope in matters of faith then to a thousand Augustines Hieromes or Gregories c. For I beleeue and know the chiefe Bishop in matters of faith cannot erre because the authoritie of the Church in determination of things belonging to faith is resident in that Bishop and so the errour of that Bishop should come to be the errour of the vniuersall Church Thus the great Mountaines were in labour and at last appeares Ridiculus Mus This man cares neither for Fathers nor Councells he knowes the Pope cannot erre and he is a man of experience You may beleeue him for hee was a Preacher at twelue yeeres old saith Sixtus Senensis but there are six more of the Popes sworne seruants they are Legales homines and craue audience hauing the said power and iurisdiction with the rest onely they say they cannot flatter they must and will speake the trueth in this howsoeuer the rest bee diuided from them and first concerning the first of the second ranke 7. Alphonsus de Castro We doubt not Non dubitamus an hareticum esse et Papam esse coire in vnuÌ„ possint Non enim credo esse aliquem adeò impudentem Papae assertatoreÌ„ vt ei tribuere hac velit vt nec errare nec interpretatione sacraruÌ„ literarum hallucinari possit cum constet plures Papas adeò illiteratos esse vt Grammaticam penitus ignorent qui fit vt