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
most of their erronious Doctrine vpon vnwritten Traditions and yet frequently alledge the written Word for them p. 144 Sect. 8. 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 p. 167 Sect. 9. The Scriptures are a certaine safe and euident direction to the right way of Saluation and consequently to ground Faith vpon vnwritten Traditions is an obscure vncertaine and dangerous By way p. 245 Sect. 10. Our Aduersaries make great boast of the Testimonies of the ancient Fathers in generall yet when they come to fifting particular poynts either by secret evasion they decline them or openly reiect them p. 280 Sect. 11. The most substantiall poynts of Romaine Faith and Doctrine as they are now taught and receiued in the Church of Rome were neuer taught by the Primitiue Church nor receiued by the ancient Fathers p. 307 Sect. 12. Saint Augustine in particular is much disparaged by the Romanists and for instance in many seuerall poynts of moment wherein hee professedly concurreth with vs is expressely reiected by them p. 335 Sect. 13. Saint Gregorie pretended to be the Founder of the Romane Religion in England by sending Austen the Monke for conversion of this nation in his vndoubted writings directly opposeth the Romish Faith in the maine poynts thereof p. 347 Sect. 14. Councels which are so highly extold and opposed against vs were neither called by lawfull authoritie or to the right ends as is confessed by the ingenuous Romanists p. 370 Sect. 15. Councells which our Aduersaries pretend as a chiefe Bulwark of their faith giue no support at all to the Romish Religion as it is proued by particular obiections made against seuerall Councels in all ages by the Romanists themselues p. 386 Sect. 16. The Councell of Trent which is the maine Pillar and last resolution of the Roman faith is of small or no credit at all because it was neither lawfully called nor free nor generall nor generally receiued by the Romanists themselues p. 420 Sect. 17. In the Roman Church which our aduersaries so highly extoll aboue the Scriptures there is neither safetie nor certaintie whether they vnderstand the Essentiall or Representatiue or the Virtuall or the Consistoriall Church p. 452 Sect. 18. The most common Plea of the Romanists drawne from the Infallibilitie Authoritie and Title of the Catholike Church is proued to bee false vaine and friuolous p. 468 Sect. 19. The Church which our Aduersaries so much magnifie among themselues is finally resolued into the Pope whom they make both the Husband and the Spouse the Head and the Body of the Church p. 496 Sect. 20. The Church is finally resolued into the Pope who wants both Personall and Doctrinall succession as appeares by seuerall instances and exceptions both in matters of Fact and matters of Faith p. 513 Sect. 21. The infallibilitie of the Popes Iudgement which is made the Rule of Faith to determine all Controuersies is not yet determined by the learned Romanistes amongst themselues p. 545 Sect. 22. The Church vpon which the learned Romanists ground their Faith is no other then the Pope and the Church vpon which the vnlearned Romanists doe relie is no other then their Parish Priest p. 572 Sect. 23. Eminent and perpetuall Visibilitie is no certaine Note of the true Church but the contrary rather as it is prooued by instances from Adam to Christ p. 592 Sect 24. The Latencie and obscuritie of the true Church is pâ—ooued by pregnant testimonies of such who complained of corruptions and abuses and withall decreed a Reformation in all ages from the time of Christ and his Apostles to the dayes of Luther p. 610 Sect. 25. The aforenamed corruptions and most remarkable declination of the Church of Rome in the later ages was foretold by Christ and his Apostles in the first Age. p. 666 Sect. 26. The Conclusion of this Treatise shewing in sundrie particulars the certaintie and safetie of the Protestant and the vncertaintie and danger of the Romish Way p. 675 VIA DEVIA THE BY-VVAY SECT I. The safest and onely infallible way to finde out the true Church is by the Scripture WHen the Donatists in the most flourishing times of Christian Religion arrogantly and presumptuously appropriated the Catholique and Vniuersall Church to their haereticall and particular faction St. Austen encountring them Quaestio est vbi sit Ecclesia quid ergo facturi sumus an inverbis nostris eaÌ„ qua situri an in verbis capitis sui Dom. nostri Iesu Christi Puto quod in illius potius verbis eam quaerere debemus quia veritas est nouit corpus suuÌ„ Aug. de vnit Eccles cap. 2. states the poynt of Controuersie in this maner The question is where the Church should bee what then shall we doe shall wee seeke it in our owne wordes or in the words of our Lord Iesus In my iudgement we ought rather to seeke the Church in his owne words for that he is the truth and knoweth his owne body You haue heard the question propounded and answered by the Oracle of that age Such is the difference at this day betwixt the Church of Rome and vs and I heartily wish wee might ioine issue with them vpon the like tearmes and both agree with one vnanimous consent to seeke the Church of God in the word of God then should wee be gathered as sheep to one sheep-fold and the weake in faith should be receiued not to doubtfull disputations but to the reading of the Scriptures and they that now question the Visibilitie of our Church before Luther would first examine the infallibilitie of their owne by the Touchstone of the Gospell and the rather because it is agreed on both sides that whatsoeuer Church professeth that faith and doctrine which Christ and his Apostles taught in the first age the same Church and doctrine hath continued more or lesse visible in all ages But to returne to the Donatists Cant. 1.7 When Christ in the Canticles demanded of his Spouse where she rested Meridie at Noone-day the Donatists concluded Christs question with their owne answere that the Church did rest Meridie and that was in the South from this ground excluded all other Churches but their owne in the South of Africk The Donatists claime was seemingly deriued from the authoritie of the Scriptures for Donatus and Austen heretique and Catholique both vrge the Scriptures but obserue the difference Saint Austen puts the whole issue of his cause vpon the Scripture the Donatists claimed their doctrine by the publique voyces of the Africans they assumed to themselues the title of the Catholike Church they magnified the Councels of their Bishops they gloried in their frequent though fained miracles these were the principall grounds of their Church Remotis ergo omnibus talibus Ecclesiam suaÌ„ demonstrant si possunt non in sermonibus rumoribus Afrorum
knowne and vnderstood do comfort and reuiue the Reader by how much the more they are with industry and difficultie sought and vnderstood But that which is obseruable these men who so much complaine of the obscuritie of the Scriptures doe both wittingly and willingly indeauour in their Translations to make them abstruse and hard to be vnderstood by their strange vncouth phrases looke vpon their old Testament in their Doway Translation instead of Foreskin Gene. 17. Exod 12. 2. King 15. 1 Chron. 6. they haue put Praepuce for Passeouer Phase for vnleauened bread Azyms for high places excelces for the Holy of Holiest Sancta Sanctorum Againe looke vpon their Rhemist Testament and there you shal obserue these strange wordes Depositum Rhem. Test in M. Fulks Preface to the Reader Exinanited Parasceue Didragmes Neophyte and the like which shewes that albeit the Scripture of it selfe were neuer so plaine and perspicuous to euery mans vnderstanding yet there need an expositor for these inkehorne termes whereas in trueth although those words were most agreeable to the Hebrew Greeke or Latine yet ought they rather to giue the most significant and plaine termes the true sense of Scripture alwayes premised that stands best for the capacitie and vnderstanding of the Reader It is not then the pretended obscurity of the Scriptures which giues a iust cause of restraint to the lay people for not reading of them for this is but a colour and a vaine pretext of them saith Chrysostome the trueth is they feare lest by reading of them their Trent doctrine and new Articles of Faith should be discouered for it would trouble the best learned Priest to shew his disciples in what place of Scripture they are commanded to worship Images to call vpon dead Saints to pray in an vnknowne tongue to forbid the Scriptures to the Laity to deny Mariage to Priests to adore the reliques of Saints by what Scriptute his Holinesse hath power to depose Kings to free soules out of Purgatory to gather into the Treasurie of the Church the superabundant satisfaction of Saints It is a crime worthy of the Inquisition with them to haue a Bible but for the ignorant lay man to make such enquirie after Scriptures for that doctrine which was not conceiued in the Scripture is a sinne worthy of death Looke vpon the Tenets of their owne Church and take but their owne confessions The Church of Rome doth represent God the Father by the image of an olde man yet Vasques the Iesuit confesseth Vasq lib. 2. de Adorat c. 3. disp 4. n. 74. The Scripture saith plainely God did forbid the Iewes to represent Him by an Image The Church of Rome doth ordinarily make vowes to Saints Cum scriberentur Scripturae sanctae nonduÌ„ caeperat vsus voueÌ„di sanctis Bell. lib. de cultu Sanct. cap. 5. yet Cardinall Bellarmine professeth When the Scriptures were written it was not the vse to vow to Saints The Church of Rome hath defined and declared Indulgences for an article of faith yet their Syluester Prierias tells vs Indulgentiae authoritate Scripturae non innotuêre nobis sed c. Prier cont Luther pro Indulg They are not made knowne to vs by the authoritie of Scriptures The Church of Rome teacheth that the wordes of Christ This is my body doe effect Transubstantiation yet Cardinal Caietan confesseth In 3 part Tho. super quae 75. art 1. vt Ioseph Ang. Flores Theol. quae in 4. sent q. 4. Non apparet ex Evangelio It doth not appeare that those words are properly to bee vnderstood by force of Scriptures but which is more to bee lamented these men are so farre from building their Church vpon the Scriptures that as it were in despight of Christs precept they decree their halfe Communion for an article of Faith with a Non obstante Notwithstanding Christ did institute in both kinds Conc. CoÌ„st Sess 13. And their Councell of Trent acknowledgeth that the Apostle called concupiscence sinne Hanc concupisceÌ„tiam quam aliquando Apostolus peccatuÌ„ appellat sancta Synodus acclarat c. Conc. Trid. Sess 5. but withall commands the contrary beliefe with a curse to them that teach the Apostles doctrine in so much as their owne Posseuinus confesseth in sober sadnesse Apostolus concupisâ—eÌ„tiam peccatum vocat at non licet nolis ita loqui Pâ—st Appar Sac. Ver Patr. antiqui The Apostle calls concupiscence sinne but saith he it is not lawfull for vs so to doe This is so truly knowne and vnderstood of those who haue a dispensation to read the Scriptures that Petrus Sutor a Carthusian Monke amongst other inconueniences for which hee would haue the people debarred from reading of them alleadgeth this Cum multa palam tradantur obseruaÌ„da quae sacris in literis expresse non habeÌ„tur nonnè Idiotae haec animaduertentes faciâ—è murmurabunt Nóne et facilè retrahentur ab obseruatione InstitutionuÌ„ EcclesiasticaruÌ„ quandò eas in lege Christi animaduerterint non continers Sutor de Translat Bib. cap. 22. in speciall for one Whereas many things are openly taught to bee obserued which are not to bee expressely had in the whole Scriptures the simple people obseruing these things will quickly murmure and complaine that so great burdens should be imposed vpon them whereby the libertie of the Gospell is so greatly impaired and they also will bee easily drawen away from the obseruation of the ordinance of the Church when they shall obserue that they are not conteined in the Law of Christ It is not then the obscuritie of the Scriptures but a feare by their owne confessions of some strange discouery that would be made by reading of them and in that feare they rather intimate a plainnesse and easinesse in the vnderstanding them for otherwise what need they feare the peoples reading them if they were so full of obscuritie as they pretend that they could not vnderstand them As therefore wee denie not that there is difficultie and obscuritie in the Scriptures In iis quae aperiè in scripturis posita sunt inueniuntur illa omnia quae coÌ„tinent fideÌ„ moresque viuendi Aug. de doctr Christ lib. 2. cap. 9. so wee professe likewise that there are plaine and euident testimonies which illustrate those difficult and obscure places and that in those plain and euident places al things cocerning faith and good manners are contained This was Saint Austens doctrine this is ours let vs therefore follow that sweet counsell which that holy and ancient Father by way of preuention gaue the Christians of his time We are brethren why doe we striue Aug in Psa 21. expos 2. Our Father dyed not vntestate hee made a Testament and so dyed Men doe striue about the goods of the dead till the Testament bee brought foorth then that is brought they yeeld to haue it opened and read the Iudge doth hearken the Counsellers bee silent the cryer biddeth peace all the people are
Vers 16.17 All Scripture is giuen by inspiration of God and is profitable for doctrine for reproofe for correction for instruction in righteousnesse that the man of God may be perfect throughly furnished to all good workes So that if you regard the authoritie of the written word it came from God by inspiration if the vse of it it teacheth correcteth improueth if the end and perfection of it that the man of God might bee throughly furnished to euery good work Now whatsoeuer is so profitable vnto all these ends to make a man wise vnto saluation must needs bee sufficient of it selfe and the rather because there is nothing can bee wished for either to soundnesse and sinceritie of Faith or to integritie and godlinesse of life that is to mans perfection the way of saluation which the Scripture giuen by inspiration of God doeth not teach the faithfull seruants of Christ nay more if that which is written bee not sufficient by the beliefe whereof we may attaine to eternall life without doubt Saint Iohn the beloued Disciple of Christ would neuer haue told vs Iohn 20 31. These things are written that wee may beleeue and beleeuing we may haue eternall life I proceed to the examination of the ancient Fathers that out of the mouth of two or three witnesses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athan. orat cont Gen. in init Sufficiebat quideÌ„ credentibê° Dei sermo qui in aures nostras Euangelistae testimonie-traÌ„sfusus est quid enim in eodem SacrameÌ„to salutis humanae non continetur aut quid fit qd reliquuÌ„ est aut obseurum Plena sunt omnia vt à pleno et perfecto facta Hil. de Trin. l. 2 Tert. contr Hermo c. 22 that written Word may be established Athanasius the holy Father tells vs The holy Scriptures giuen by inspiration of God are of themselues sufficient to the discouery of the truth And as concerning the fulnesse of all truth which is reuealed in the Scriptures Saint Hillary assures vs that in his dayes The word of God did suffice the beleeuers yea saith he what is there concerning mans saluation that is not conteined in the Word of the Evangelist What doth it want What is there obscure in it All things there are full and perfect And Tertullian himselfe professeth that hee honoureth the fulnes of the Scriptures and denounceth a woe to Hermogenes the heretike if hee take ought from those things which are written or addeth to them And Saint Cyrill more expressely Non omnia qua Dominus fecit conscriptâ— sunt sed qua scribentes sufficere puturunt tam ad mores quam ad dogmata vt rectâ fide et operibus et virtute rutilantes ad regnum coeloruÌ„ perveniamus Cyr. in Ioh. li. 12 c. 68. In iis quae apertè in Scripturâ posita sunt inueniuntur illa omnia quae coÌ„ueninient fidem moresque viuendi Aug. de doct Christ lib. 2. cap. 9. All things saith he which Christ did are not written but those things are written which the Writers thought sufficient as well touching conuersation as Doctrine that shining with right faith and vertuous workes wee may attaine to the Kingdome of Heauen And Saint Austen giues his consent with the rest of the holy and ancient Fathers that In those things which are layd downe plainely in the Scriptures all those things are found which appertaine to Faith and direction of life And thus by the testimonies of the blessed Apostles and the consent of holy Fathers we haue certaintie we haue safetie wee haue assurance wee haue all sufficiencie in the Scriptures Surely the ancient Fathers did little dreame that the precious stones and timber on which the Church of Rome was first built should bee repayred in her decaying age with strawe and stubble of vnwritten doctrines and vnknowne Traditions Saint Cyprian that blessed Martyr was so farre from allowing Ecclesiasticall Traditions for a poynt of Faith that hee makes this Quaere Whence is this Tradition Vnde ista Traditio vtrumne de Dominica c ea enim facienda esse qua scripta sunt Deus testatur Cypr Epist 74. ad PoÌ„p is it deriued from the Lords authoritie or from the precepts of the Apostles for God willeth vs to doe those things which are written But this quaere is so distasted by Bellarmine that to this short demand hee returnes this sharpe answere Respondâ—o Cyprianum haec scripsisse euÌ„ errorem suum tuerâ— veilet ideò si more errantium tunc ratiocinaretur c. Bâ—◠〈◊〉 vet Dei li 4. ca. 11. Cyprian spake this when hee thought to defend his owne errour and therefore it is no maruell if hee erred in so reasoning yet wee may see what time and errours haue brought to passe those authorities of Scripture which the heretiques pretended for their vnwritten Traditions in the ancient Church are the very same which the Romanists at this day assume in behalfe of their Traditions Irenaeus tels vs that in his time the heretiques complained Iren. l. 3. c. 2 that they who were ignorant of Traditions could not find the trueth in the Scriptures for the truth was not deliuered by writing but by word of mouth And for proofe of their assertion they cite the words of Saint Paul We speake wisedome amongst them that be perfect 1. Cor. 2. Bellarmine alledgeth in this very Text Bell. de ver Dei l. 4. c. 8. to proue that many mysteries require silence that it is vnmeet they should be explained by the Scriptures and therefore are onely learned by Traditions Tertullian tells vs that the heretiques confessed indeed Tertul. de praescip advers haeres cap. 25. that the Apostles were ignorant of nothing but they say the Apostles reuealed not all things vnto all men And for proofe they cite the Word written O Timothy keepe that which is committed to thy trust In like manner Saint Austen tels vs that All foolish heretiques doe seeke to colour their deuices by the pretext of this Gospell Aug. in Ioh. Tract 97. 96. I haue yet many things to say vnto you but ye cannot beare them now But saith hee seeing Christ himselfe hath been silent of those things who of vs can say they are these and these or if hee dare say it how doth hee prooue it These and the like places are cited by Bellarmine and the Romanists Bell de vervo Dei li. 4. cap. 5. for the honour and authoritie of their vnwritten Traditions nay more they are vrged with such eagernesse in defence of their doctrine that some of them publikely professed Si Paulus ille Tharsensis c. Fauour Antiq pag. 275 If that same Paul of Tharsus the chiefe instrument of diuine Philosophie should condemne any Traditions of the Catholike Roman Church I would confidently prescribe him abandon him pronounce Anathema with direfull execrations against this Saul Waltram Bishop of Naumburg a principall member of the Romane Church and conuersant amongst the
Monks of former ages giues the reason which occasioned the Romanists of these later times to stand vpon iustification of their Traditions About the time the Deuill was let loose that is to say a thousand yeeres after Christ certaine Monkes saith he for the vpholding of Pope Hildebrands faction desired other doctrines Alienas doctrinas appetunt magisteria humana institutionis inducunt Lib. de vnit Eccles p. 233. and brought in masteries of humane Institution and to preuent the knowledge of the truth they permitted not yong men in their Monasteries to studie the sauing knowledge of the Scriptures to the end Vt inde ingenium nutriatur siliquis daemoniorum qua sunt consuetudines humanarū Traditionū Ibid. p. 228. that their rude wit might bee nourished with the huskes of deuils which are the customs of humane Traditions that being accustomed to such filth they might not taste how sweet the Lord was This learned Author giues vs to vnderstand that the vnwritten doctrines in the Roman Church were but filth and huskes of Deuils which without doubt the heretiques of former ages had scattered and left behind them And thus the Priests and Fryars haue receiued the doctrine of Traditions from the Monks the Monkes from the heretikes and both ioyntly sympathize with the heretike Eutyches in the generall Councell of Chalcedon and make one and the same generall acclamation Concil Cha. Act. 1 Thus I haue receiued of my forefathers thus I haue beleeued in this faith I was baptized and signed in the same haue I liued till this day and in the same I wish to die I speake not this to decline the authoritie of Apostolique Traditions for I know well the same Apostle who tels the Scriptures are able to make vs wise vnto saluation giues also this warning to the Church of Thessalonica stand fast 2. Thess 2.15 and hold the Traditions which yee haue been taught whether by word or our Epistle Here the Apostle calls his owne written Epistle a Tradition and for ought can appeare that which hee taught by word of mouth was but the word written for a man may teach one and the same doctrine diuers waies but what Protestant I pray did euer refuse to hold the traditions which Saint Paul and the rest of the Apostles taught by word of mouth Wee generally confesse that they were of equall authoritie with the Word written but who can tell vs what Traditions those were if they were not written We may grant without preiudice to our cause that Saint Paul deliuered more to the Thessalonians by word of mouth then was conteined in that Epistle although the words alleadged inforce no such thing for wee take not vpon vs to maintaine that the first Epistle to the Thessalonians contained all the doctrine to saluation but doth it therefore follow that he deliuered more vnto them then was contained in the whole Scriptures When Paul came to Thessalonica three Sabbath dayes saith the Text hee reasoned with them out of the Scriptures He taught them Acts 17.2 that it behooued Christ to suffer and rise againe from the dead and that Iesus was Christ and after that Acts 26.22 hee witnesseth both to small and great saying none other things then those which the Prophets and Moses did say should come Therfore whatsoeuer hee deliuered to the Thessalonians although it be not found in his written Epistle yet it must needs be contained in the holy Scriptures Againe if the Thessalonians had insisted onely vpon vnwritten Traditions yet the Apostle would by no meanes approoue of it for hee professeth that the Iewes of Beraea were more noble then those of Thessalonica and there he giues the reason for it Acts 17.11 In that they receiued the Word with all readinesse of mind and searched the Scriptures daily whether those things were so And hence we haue an example of the vndoubted Traditions of the Apostles themselues which were examined by the touchstone of the Scriptures but no man can shew me that euer the Scriptures were examined by vnwritten Traditions We say therefore that all vnwritten Traditions which concerne the saluation of the beleeuer are either immediately or at least by sound inference deriued from the Scriptures and those also haue a manifest and perpetuall testimony of the Primitiue Church and the vniforme consent of succeeding Christians in all ages And whereas our adversaries charge vs that we likewise holde doctrinall Traditions which haue no foūdation in the Scriptures as namely the Canon of the Scriptures the keeping of the Sabbath the baptizing of Infants and the perpetuall Virginitie of the blessed Virgin it is sufficiently apparant that these things are also deriued from the Scriptures for as wee deny not that the Canon of the Scripture may bee tearmed a Tradition in a large sense yet wee say euen that Tradition is deriued also from the testimony of the Apostle Saint Paul yea and of Christ himselfe who witnesseth that whatsoeuer he spake was written in the Law in the Prophets the Psalmes vnder which none of the Apocryphall Books are contained Touching the Sabbath day wee hold the obseruation of it to bee perpetuall Acts 20.7 1. Cor. 16.2 Reue. 1.10 and vnchangeable because we find it noted in the Scriptures Touching baptisme of Infants Bellarmine himselfe prooues it first from the proportion betweene Baptisme and Circumcision secondly from two places of Scripture Iohn 3.5 Math. 19.14 Lastly concerning the perpetuall Virginitie of Marie although for the honour and sanctitie of that blessed Virgin wee beleeue it Index Biblicus in Regiis Biblus vocabulo Maria multis scripturae locis significari perpetuam virginitatem Maria ostendit yet this doctrine is not de necessitate but de pietate fidei it is more for pious credulitie then for necessitie and yet if we require Scripture for it the Fathers proue it out of the 44 of Ezech. 2. as Hierome sheweth in his Commentaries vpon that place Now if any man list to be contentious and demand of vs where it is written that the Sonne of God is of the same substance with the Father Where is it written that Christ is God and man subsisting in one person Where is it written that the holy Ghost proceedeth from the Sonne as well as from the Father or where is the word Trinitie to bee found written in the whole body of the Scripture If any man shall deny the truth of these things because they are not plainly in the same words deliuered in the Scriptures what can his question argue lesse then a plaine cauilling and shifting of a knowne truth for as Athanasius in the like case answered the Arrians touching the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the substance with the Father Athan. Ep. quod decreta Synodi Nicaenae cōgruis verbis sunt exposita Albeit the word bee not found in the Scriptures yet it hath the same meaning that the Scriptures intend and import the same with them
that some Councels rightly called are discarded by our aduersaries when they make against their Trent faith In the fourth Age In the yeere 317 The 4. Age Ann. 300. to 400. the Councell of Sinuessa is pretended to consist of 300 Bishops besides Presbyters and Deacons and this Councell is cited especially for the Popes Supremacie yet Binius the publisher of the Councels professeth Doctissimorū plurimi hac Acta spuria nullius ponderis esse validis sanè argumentis probare conati sunt Concil Sinuess Bin. p. 184. that this Councell Although it deserue great credit for the Martyrologies of the Church yet very many learned men account the Actes to bee spurious and of no force and validitie And this may shew the faith of their Supremacy is grounded vpon vncertain doubtful Coūcels The first Generall Councell of Nice was called in the yeere 325 and is cited by Bellarmine in the 69 Canon Bellar. de Vnct. li. 1. cap 4. to proue Extreame Vnction a Sacrament and Mr. Hart saith This Councell hath 80 Canons and in those Canons the Patriarkes are said to rule their subiects as the Pope is head of all the Patriarkes like Peter Yet 60 of these Canons were denied by Alipius Bishop of Tagasta by Cyril Bishop of Alexandria by Atticus Bishop of Constantinople and by St. Austen and the Councell of Africa who allowed only twentie and Raynold Hart. cap 9. Diuis 2. p. 575. saith Contius their Lawyer Their bastardie is proued euen by this that no man no not Gratian himselfe durst alleadge them And this may serue to shew that some counterfet Canons by their owne confessions are produced for their doctrine of Faith and Sacraments The Councell of Eliberis In the yeere 328 decreed Placuit picturas in Ecclesia non debere Canon 36. Suspicor in illo Canone imposturam Bar. An. ad an 57. nu 121. Bell de Imag l. 2. c. 9 That no Images should bee set vp in Churches Baronius answeres I suspect some iugling in this Canon Bellarmine answers It was a Councell consisting but of nineteene Bishops a Prouinciall Councell not confirmed by the Pope and it seemeth to haue erred in other Decrees Heere one Cardinall seemes to allow the Councell but not the Decree against Images the other disallowes the whole Councell as fallible both in that and other Decrees Howsoeuer this may serue to shew that there were Protestant Bishops in those dayes who made publique protestation against making and worshipping of Images and yet neither Canons nor Councels must be allowed if they make against an Article of their new Creed The Councell of Millan was cited in the yeere 355 and was vniuersall and consisted of three hundred and more Bishops and yet this Councell did erre in the cause of Athanasius Dyonisius Eusebius Paulinus Lucifer Rodanus Zozom l. 4. c. 8. for saith Zozomen Whereas 300 of the Westerne Bishops had consented that Athanasius should bee deposed from his Bishopricke there were onely fiue against fifteene score that withstood it The Councell of Ariminum was cited in the yeere 360 and was vniuersall and consisted of 600 Bishops Multis paucorum fraude deceptis Aug. contr◠Maxim lib. 3. cap. 14. but saith Austen Hereticall impietie vnder an hereticall Emperour assayed to ouerthrow the trueth the multitude being deceiued by the subtiltie of a few And saith Hierom Nomine vnitatis et fidei infidelitas scripta est Hier. advers Lucif In the name of vnitie and faith Infidelitie was decreed and written And these are Euidences that generall Councels haue erred may erre In the fift Age In the yere 455 The 5. Age Ann. 400. to 500. the generall Coūcell of Chalcedon was called it consisted of 630 Bishops and decreed Conc. Chal. Can. 28. that the Church of Rome should haue the primacy because the city of Rome was the Empire of the whole world This reason was so vnpleasing to Pope Leo at that time and the Romanists in these daies Bellar. de Rom. Pont. l. 2. c. 17. that C. Bellarmine cōplaines It was the Decree of a great Councell but not lawfully made and therefore of no force and authoritie for saith he not onely the Popes Legates reiected that Decree in the Councell but Pope Leo himselfe who confirmed the rest of the Decrees condemned it And this may serue to shew that the reasons and decrees of 630 Bishops are no decrees no reasons if the Pope or his Legats doe not allow them The 6. age Ann. 500. to 600. In the sixt Age The fift Generall Councell of Constantinople was called in the yeere 553 wherein both Pope Vigilius himselfe Crak def Eccl. Angl. cap. 12. and three Chapters of his Decrees were condemned as hereticall and accursed Lege Liberati Breuiarium ca. 22. Pont. ficale in vitâ Vigilij And this may serue to shew that the Pope may bee an heretike that a Coūcell is aboue the Pope who haue authority to condemne him or his Decrees as they find occasion and that the Decrees of former Councels may be corrected by the latter and consequently there is no certaintie no infallibilitie in Pope or Councels In the seuenth Age The sixt Generall Councell was called at Constantinople The 7. Age. Ann. 600. to 700. in the yeere 681 and is pretended by Crabbe Surius to haue nine Canons whereof the seuenth is cited by Bellarmine for Inuocation of Saints Bel de fact Beat. l 5. c. 19. l. 2. de Confir cap 40. Surius Candid lectori yet their owne Surius tells vs Those nine Canons are falsely ascribed to the sixt Synod yea those Canons are false and counterfet Caranza Sum Conc. in Concil 6 Constant saith Caranza Againe this Synode condemned Pope Honorius for a Monothelite Put saith Bellarmine wee may safely say Tutò dicere possumus Bel de Pōt lib 4. c. 11. the Fathers did vndeseruedly reckon Honorius amongst heretikes being deceiued by false reports and not vnderstanding the Epistles of Honorius Hence we may obserue that sometimes an Article of Faith as namely Inuocation of Saints is confirmed by our aduersaries from the authoritie of a generall Councel when it is knowne and confessed by themselues to bee counterfet and sometimes the Pope himselfe is adiudged an heretike by a Generall Councell when as for the honour of the Popes Supremacie and Infallibilitie the whole Councel must bee condemned Lastly if from the Decrees of this Generall Councel we shall note the errours of Councells in generall Albertus Pigghius a learned man saith Canus doeth demonstrate by many arguments Canus loc Theol. li. 5. cap. 1. that the Acts which beare the name of the sixt and seuenth Generall Councels containe many errors In the eight Age The second Councell of Nic◠The 8. Age Ann. 700. to 800. called in the yeere 788 and termed the Seuenth General Councell pronounced Anathema against Pope Honorius What answere therefore can bee
our aduersaries makes nothing for their purpose for if Cyprian say that Infidelitie cannot come to the Romans whose faith was praised by the Apostles mouth then can none of the people of Rome erre because the faith of them all was praised by the Apostles mouth but the trueth is this holy Father speakes not there of matters of faith nor of the stabilitie of the Romane Church although most Romanists so translate it and apply it but of the tumultuous and disorderly courses of certain lewd persons who being censured by the Bishops of Africa fled to the Bishop of Rome for protection of their cause and therupon vpbraideth them that they came to Rome with lyes and tales which could finde no admittance nor harbour there Nauigare audent et à schismaticis et profanis literas ferre nec cogitare eos esse Romanos quorum fides Apostolo praedicante laudata est adquos persidia non potest habere accessum Cypr. lib. 1. Epist 3. when as they might wel vnderstand that the Romans were men whose Faith was commended by the Apostle Et ad quos perfidia non potest habere accessum vnto whom perfidiousnesse could haue no accesse that is they would giue no eare to their perfidious and calumnious suggestioÌ„s This therefore I must needs say is vnfaithfulnesse and perfidiousnes in the Church of Rome wilfully to misapply those things which make nothing for them I proceed from the infallibilitie of the Church to the authoritie of it wherein you shall likewise obserue the Romanists doe insist especially vpon that knowne confession of St. Austen Ego vero Evangelio noÌ„ credereÌ„ nisi me Catholicae Ecclesiae coÌ„moueret authoritas Aug. contr Ep. Fund cap. 5. I should not haue beleeued the Gospell except the Authoritie of the Church had mooued mee thereunto But I pray what doe these words concerne the Roman Church why should they bee applied rather to the Roman then to his owne Church in Africa or our Chuch in England for hee speakes not of the Roman Church or any particular Church but of the Church indefinitly Moreouer their owne Canus professeth Canus loc Theol. lib. 2. cap. 8. that St. Austen had to doe with a Manichee who would haue a certaine Gospell of his owne admitted without further dispute In this case saith he St. Austen puts the question What if you finde one which doeth not beleeue the Gospell what motiue would you vse to such a one to bring him to your beliefe I for my part saith hee should not haue beene brought to imbrace the Gospell if the Churches authoritie had not swayed with me 〈…〉 reâ— Cyâ— Epiâ— And from hence also Bishop Canus drawes this sound conclusion The faith of the Gospel is not founded vpon the authority of the Church This Exposition of their Romanist is agreeable to our belielfe for wee professe that the first outward motiue to bring men to the knowledge of the Scriptures is the authoritie of Gods Church Hooker Eccles Polit. lib. 3. If I beleeue the Gospell saith Hooker yet is Reason of singular good vse for that it confirmeth me in this my beliefe the more If I doe beleeue as yet neuerthelesse to bring mee to the number of beleeuers except reason did somewhat helpe and were an instrument which God doeth vse to such purposes what should it boot to dispute with infidels and godlesse persons for their conversion and perswasion in that poynt Hee therefore that shall conclude from St. Austens doctrine which he professed in the name of an heretike let him receiue his answer from the same Father when he makes his confession as a true Catholike Ex veritatis ore agnosoo Ecclesiam participem veritatis Aug. in Psal 57. By the mouth of God which is the trueth I know the Church of God which is partaker of the trueth But as it happeneth sometimes that hee who hath fallen into the hands of an vnskilfull Physician is loath afterwards to commit himself euen to a good one Aug. lib. 6. Confess c. 4 So was it in the state of my soule saith Austen which could not bee healed by beleeuing and for feare of beleeuing false things it refused to be cured by true ones And in the Chapter following whilest hee was yet a Manichee hee makes this humble confession Thou Lord Idem Confess l. 6 c. 5. didst perswade mee thus I say not that they were blameable who beleeued thy Bookes which thou hast grounded by such authoritie throughout almost all the nations of the earth but that they indeed were blameable who beleeued them not and that no â—are was to bee giuen to any if peraduenture they should say to mee How dost thou know that these Bookes were imparted to mankind by the Spirit of that one God who is true in himselfe and most true when hee speaketh to vs for that is the very thing it selfe which is especially to bee beleeued Thus St. Austen the Catholique interprets Austen the Heretique After his conversion to the trueth the blessed Spirit did perswade him that there was no eare to bee giuen to those men which made such doubts and questions as are dayly made in the Church of Rome viz. How doe you know the Scriptures to bee the Word of God but as the Samaritans beleeued that Christ was the promised Sauiour vpon the report of a woman yet afterwards when they heard him themselues they professed they beleeued him for his owne sake and not for the womans report So likewise this holy Father first conferred with flesh and blood as the most knowne familiar meanes to introduce a sauing knowledge but after hee had receiued the Spirit and word of trueth he like the Samaritans beleeued the Gospel not for the Churches sake but for Christs own authoritie and his Gospels sake The Authoritie of the Church is rightly compared to a Key which openeth the dore of entrance into the knowledge of the Scripture now when a man hath entred viewed the house and by viewing it likes it and vpon liking resolues vnchangeably to dwell there hee doeth not set vp his resolution vpon the key that let him in but vpon the goodnesse and commodiousnes which he sees in the house I omit diuers Expositions of the learned Romanists touching this saying of Austen Durand l. 3 Dist 24 q. 1 Diedo de Eccl. Script dogm lib. 4. c. 4. Geâ—s de vita spir Animae lect 2. Coroll 7. Durand Driedo and Gerson tell vs That those words of Saint Austen had relation to the Primitiue Church which both saw Christs person and his miracles heard his doctrine Aquinas saith Augustinus de Ecclesia vt causa praeponente non vt fundamento fidei loquitur A quin. in 2 2. quaest 2. art 7. that St. Austen spake of the Church as an ouer-ruling cause but not as a foundation of Faith And for a conclusion of this poynt The minde of the faithfull beleeuer doth not rest in the
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
many but let vs search the things themselues for if it bee not absurd for vs not to beleeue and giue credit to others in receiuing of moneys but that we will reckon and tell it after them why doe wee in matters of greater moment simply and in good faith follow the opinions of other men especially seeing wee haue the most exact ballance square and rule of diuine Scriptures for the auouching of any authoritie Obsecro et oro vos omnes vt relinqua tis quidnaÌ„ huic vel illi videatur dâ—que his à Scripturis haec omnia in quirite Chrys Homil. 13. in 2. C. l. I request therefore and beseech you all to leaue forsake what seemeth good to this or that particular man and of these matters search yee all things by the Scriptures And thus briefly I proceed from the doctrine of Papal Infallibility vnto the grand point of the Visibility of the Church SECT XXIII Eminent and perpetuall Visibilitie is no certaine Note of the true Church but the contrary rather as is prooued by Instances from Adam to Christ. THe Materials which hitherto haue beene brought haue beene imployed onely to the laying the foundation of the Church wherin I must confesse I haue been somewhat long and yet not without reason for wee all know that a good foundation being once layd the whole frame stands the more sure Now as Foundations are not verie conspicuous till the building be reared higher so likewise in succeeding Ages when the whole building was coupled together and became a glorious Temple in the Lord yet eminent and perpetuall Visibilitie was no sure Note of the true Church as shall appeare both by particular instances from the time of Adam to the comming of Christ as also by the testimonies of learned Romanists who in part were witnesses of a latencie and obscuritie in their owne Church I speake not this to decline the Visibilitie of the Church for their own Ioachim Abbot above 400 yeeres since tells vs Ann. 1195. Ioach. Abbot in Reu. p. 2. that The whole Congregation of Saints shall bee hidden for so shall the Elect of God being wise be wise vnto themselues so that they shall not presume to practise openly because that darkenesse shall prevaile not that they shall leaue to animate and exhort the faithfull in secret but because they dare not aduenture to preach Publique by And Bonauenture another Schooleman who liued in the Age following Ann. 1260. giues the reason how such obscuritie may befall the true Church insomuch as it can hardly bee discerned by the true members amongst themselues Bonauent lib. 1. Dist 1 The Church saith hee may bee hindred from our sight three manner of wayes First Propter defectum organi for want of a fit organ if the eyes of our bodie or minde be wanting Secondly Propter defectum voluntatis for want of will when our affections are so depriued that we will not see it though it bee visible Thirdly Propter defectuÌ„ luminis for want of light So in the time of Persecution and Arrianisme it did not then visibly appeare Now if our Aduersaries would reflect upon themselues and examine their owne thoughts they should find that either their affections are wandring or their will wanting or their opinions forestalled or else it would proue no such hard matter for them to discouer an ouerspreading Schisme in their owne Church with a long and grieuous Persecution in ours which caused this obscuritie This did Gregorie de Valentia well perceiue and thereupon he aduised his Proselytes to bee wary and quick sighted Diligenter animaduerti debet non sic accipienduÌ„ esse quod dicimê° Ecclesiam esse semper conspicuaÌ„ quasi velimus eaÌ„ omni tempore dignosci posse aequè facilè Nouimus enim c. Greg. de Val Annot fid lib. 6. cap 4. in discouering and finding out the true Church For saith hee when we say the Church is alwaies conspicuous this must not bee taken as though wee thought this might at every season be alike easily discerned for wee knowe that sometimes it is tossed with the waues of Errors Schismes and Persecutions that to such as are vnskilfull and doe not discreetly weigh the circumstances of things times it shall bee very hard to bee knowne That this doctrine may the better appeare let vs looke backe to the first Ages and wee shall see in what state the Church began and how it continued in changes and alterations and became more and lesse visible in all Ages till the dayes of Christ and his Apostles Before the Law we finde in Adam with whom the Church began that being in Paradise full of the blessings of God and hauing a Freewill to all good lost at once both himselfe and it And as the power of his will and the faculties of his Vnderstanding were ecclipsed by his fall Aliquando in solo Abel Ecclesia erat et expugnatê° est â— fratrema lo et perdito Cain â—li quando in solo Henoch Ecclesia erat et traÌ„slatus est ab iniquis aliquando in sola domo NoeÌ„ ecclesia erat et pertulit omnes qui diluuio perierunt et sola arca natauit in stuctibus euasit ad ficcumi aliquaÌ„do in solo AbrahaÌ„ ecclesia erat es quanto pertulit ab iniquis nouimê° in solo filio fratris eius Loth et in domo eius in Sodomis Ecclesia erat et per tulit Sodomorum inâ—quitates August in Psal 128. in not regarding the voice of God So did his fall foretell that the best Churces in their most flourishing State had a possibilitie of falling into darkenesse and obscuritie if they neglected the Word of GOD. Now we must knowe as this number was small at the beginning so it was subiect to Persecution The Church saith Austen was sometimes onely in Abel and he was slaine by his wicked brother Kayne sometimes it was solely in Henoch and hee was translated from the vngodly sometimes it was in the sole house of Noah and hee swomme in the waues sometimes in Abraham and his family and he suffered of the wicked sometimes it remained in sole Lot and his house and he was vexed by the Sodomites Againe the Church was vnder a cloud when Tobias went alone to Hierusalem and serued God and all the rest worshipped the Calfe in Nepthali The Church doubtles was vnder a cloud in the time of Achas Manasses 2 Chron. 34 31. when those Kings made the Temple to bee shut vp when Vrias the High Priest placed a a Pagan Altar in the Temple The Church doubtles was vnder a cloud when the good King Iosias called for a Reformation 2 Chron. 29 6 7. and made a couenant to performe the words which were found in the House of the Lord so that there was many times a cloud of errors that darkned the true Church when there wanted a cloud of witnesses to testifie her truth In the kingdome of Israel vnder Ahab