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
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
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
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
in the name of the Fathers as if they were the true children only heires of their doctrine when as in truth their chiefest points of faith were scarse known much lesse beleeued de fide in their dayes Neither do I conceiue that the Romanists doe thus vaunt of the Fathers because they are fauorable to their cause but because they knowe the common people can learne nothing of the Fathers but what they heare and vnderstand from the report of their owne Priests Looke vpon the practise of the greatest champions in the Roman church doth not Andradius Card. Bellarmine and Card. Caietan contrary to the Article of the Roman Creed decline the Exposition of the ancient Fathers Doth not Cardinall Baronius professe that the Church of Rome doth not alwayes follow the consent of Fathers Doth not their owne Lyra witnes that the sayings of the holy Fathers are not of so great authoritie Nam dicta Sanctorum Patrum noÌ„ sunt tantae authoritatis quin liceat contrarium tenere in t is quae per Scripturas non determinaÌ„tur Lyra. in Math. 1. but that it is lawfull to hold the contrary to them in those things which are not determined by the Scriptures Doeth not their Bishop Canus acknowledge that the ancient Fathers sometimes erre and against the ordinary course of Nature bring forth a monster Canus loc Theol lib. 7 c. 3 n. 7. Nay more doe not their own Diuines at Doway make this publike declaration Cum igitur in Catholicis veteribê° aliis plurimos feramê° errores extenuemê° excusemus excogitato commento persaepe negemus coÌ„modum iis sensum affingamus cuÌ„ opponuntur in disputationibê° aut in confictionibus cum aduersariis Ind. Expur Belgiâ— p. 5. Edit Antw. An 1. 1571. We beare with many errours in the old Catholike Writers wee extenuate them wee excuse them and by inuenting some deuised shift we oftentimes deny them and faine some commodious sense for them when they are obiected in disputations or conflicts with our aduersaries If therefore the best learned Romanists sometimes excuse them somtimes decline them sometimes condemne them shall we think the Fathers are all theirs I appeale to their owne confessions First touching the words of Christ Thou art Peter and vpon this Rocke I will build my Church Maldonat the Iesuite makes this confession The meaning of these words viz. Mald. in Math. 16.19 p. 352. That the Rocke is Christ seemes not to mee to bee the true meaning which all the Fathers thinke to be so whom euer I remember to haue read Hillary excepted In like maner touching the words Whatsoeuer thou loosest on earth shall be loosed in Heauen c. he makes this publike profession I will not interpret Idem Ibid. that this which is heere spoken to Peter is spoken also in the same sense to the other Apostles although I see all Interpreters to be of that mind Communis sententia TheologoruÌ„ admittit simplicitèr merituÌ„ de coÌ„digno quae senteÌ„tia verissima est Bell. de Iustif l. 5. c. 16 Origen onely excepted Will you haue instances without exception It is the common sentence of all Diuines sayeth Bellarmine simply to admit merit of condignitie which sentence is most true Yet their owne Fryar Walden protested confidently Sicut omnes sancti priores vsque ad recentes Catholicos communis scripsit Ecclesia Wal. Tom. 3 de Sacram. tit 1. cap. 7. that he was the sounder Diuine and more faithfull Catholike who doth simply denie such merit as all the former Saints that is all the ancient Fathers and the vniuersall Church vntil the late Schoolemen haue written Againe it is the generall vote of the later Romanists that the words This is my body are the very formall and efficient cause of Transubstantiation yet their owne Archb. of Caesarea witnesseth Christoph li. 1. pa. 115. that all the orthodox Fathers both Greek and Latin teach that Consecration is made by Christs prayer and benediction and not by those words This is my body Lastly it is the generall Tenet of the Roman Church at this day that the blessed Virgin was conceiued without original sinne in so much as Bellarmine professeth Inter Catholices non sunt numerandi Bell. de Amissa gra l. 4. c. 15 they are not to be numbred amongst Catholikes that thinke the contrary and yet their owne Bishop Canus witnesseth with vs that Sansti omnes Sancti omnes vno ore asseueraruÌ„t beatam virgineÌ„ in peccato originali conceptam fuisse Canus loc Theol lib. 7 c. 1 n. 1. n. 3. All the holy Fathers vno ore with one consent affirme the blessed virgin to haue been conceiued in originall sinne The Fathers then by their good leaue are not all theirs in some capital points by their own confessions they are none of theirs nay they are reputed no good Catholiques by their own Tenets that teach not contrary to the Vniforme consent of Fathers I proceed to the examinanation of more witnesses in the fundamentall poynts of their Roman faith Touching the Communion in one kind Patres Primitiua Ecclesia populum à CoÌ„munione calicis non prohibebant nos arcemê° Aene. Syl. Epist 130. it is the confession of Aeneas Syluius The Fathers in the Primitiue Church did not forbid the people to drinke of the Cup but wee driue them from it Touching the doctrine of Transubstantiation it is the confession of Card. Cusanus Certaine of the ancient Fathers are found of this mind Cusan exercit lib. 6. that the bread in the Sacrament is not transubstantiated nor changed in nature Touching Priuate Masse it is the confession of Cardinall Bellarmine Bell. de Missa lib. 2. c. 9. There is no expresse testimony amongst the ancient Fathers but it may be gathered by coniectures Touching Prayer Seruice in an vnknown tongue it is the confession of Cassander Cassand Liturg. cap. 28. The Canonicall Prayers and especially the words of Consecration the ancient Fathers did so read it that all the people might vnderstand and say Amen Touching Adoration of Images it is the confession of Massonus a learned Papist E Bibliothecâ Papirii Massoni â—â—eius libellis de picturis et imaginibus There is no example in Scriptures or Fathers for Adoration of Images they ought to bee taken for ornament to please the sight not to instruct the people Touching Indulgences and Pardons it is the confession of Cardinall Caietan There is no authoritie of Scriptures or Fathers Caiet opusc 16. c. 1. Greeke or Latine that bring them to our knowledge Touching Purgatory it is the confession of Fisher Bishop of Rochester Roff Art 18. contra Lutherum Of Purgatory there is very little or no mention amongst the ancient Fathers Touching the number of seuen Sacraments it is Bellarmines confession Bell. de effect Sacrament lib. 2. cap. 24. The Protestants ought not to require of vs to shew the
and his associates haue taken great paines to little purpose but I submit my opinion to the iudgment of the learned proceed from the Fathers in generall to particulars wherin I wil instance in two principall Lights of the Westerne Church St. Austen and St. Gregory the one Bishop of Hippo the other Bishop of Rome whereby you shal plainly discerne how the later Popes and Bishops doe differ from the former and how these two Fathers of the Church concurre expresly with the doctrine professed in the Reformed Churches different from the Roman SECT XII Saint Austen in particular is much disparaged by the Romanists and for instance in many seuerall poynts of moment wherein he professedly concurreth with vs is expresly reiected by them TOrrensis the Iesuite hath abbreuiated all St. Austens workes and published them in honour of his Church by the name of Augustiniana Confessio Austens Confession Brerely the Priest hath contracted his doctrine into a lesser modell and more particularly applyed it to the Roman faith by the name of Saint Austens Religion as if Saint Austen and the Romanists did professe one and the same Religion made one and the same confession of their faith To say little of their great brags of this holy Father I will giue you but one instance and so descend into particulars Is Author est Augustinus vt eius sententia si vel nulla scriptura nulla ratione nullis aliis authoribus probaretur sola personae reuerentia satis magna authoritatem meretur Mal. in Ioh. 6. num 68. Maldonat the Iesuite tels vs that Saint Austen is an Author of that esteeme that his opinion were it neither proued by â—cripture nor reason nor any other Author yet the sole reuerence of his person deserues sufficient authoritie of it selfe Here is an ample testimony touching the great light of the westerne Church but look we backe to the Iesuits proceeding in that very Tract vpon the same Chap. within six foregoing Verses of the same Text where he giues this free full approbation of this learned Father and finding that S. Austens Exposition of an other Scripture did disagree from the Romane Church Non nego me huim interpretationis authorem nemineÌ„ habere sed hanc eò magis probo quaÌ„ illaÌ„ alteraÌ„ Augustini caeteraâ—uÌ„alioqui probatissimam quòd haec cuÌ„ Caluinistarum sensu magis pugnat Mald. in Ioh. 6 n 62. and accord wholly with the Protestant faith instantly as it were with the same breath cryes out against him I confesse I haue no author for my Exposition but I rather allow it then that of Austens although his of the rest be most probable because this of mine doeth more crosse the sense of the Caluinists I will descend into particulars and notwithstanding our aduersaries great brags of St. Austen I will giue you instances in many principal poynts of doctrine wherein they plainely intimate by their owne confessions he is wholly ours 1. Touching the proofe of Purgatory whereas Saint Paul saith 1 Cor. 3. The fire shall trie euery mans worke of what sort it is for the day shall declare it Aug. de fide oper c. 16 St. Austen interprets by this fire is meant the fire of tribulation in this world Bell de Pur. lib. 1. cap. 5. but this opinion of his we haue reiected saith Bellarmine 2. Saint Austen saith When Peter receiued the keyes hee represented the holy Church § Quarto Aug. Tract in Ioh. 50. and therefore the power of the keyes was not giuen to Peter onely Albertus Pigghius is a witnesse against him that hee is the onely man De Augustino possem dicere quod vnus homo fuerit hâc in re nec firmitèr secum nec cuÌ„ aliis consentiens Hier. Eccles lib 6 cap. 4. who in this poynt neither agreeth constantly with himselfe nor with others 3. Saint Austen saith by the daily sacrifice spoken of in the Prophet Malachie is meant the prayers and praises of Saints Azorius makes answere Aug. lib. 2 contr lit cap â—6 Reliquum veteruÌ„ PatruÌ„ coetum atponimê° et Concil Tridentini testimonium Azor. Instit Moral part 1. l. â—0 c. 11. Aug contr Adim c. 12. Iewel Art 12 pa 346. Wee oppose against him the generall consent of other Fathers and the testimonie of the Councell of Trent 4. St. Austen saith Christ spake these words This is my body when hee gaue a signe of his body Master Hardin makes answere that St. Austen fighting against the Mâ—nichees oftentimes vseth not his owne sense and meaning but those things which by some means howsoeuer it were might seeme to giue him aduantage against them so as he might put them to the worst 5. St. Austen saith Those words of Saint Luke August de Consens Evang lib. 3. cap. 1. I will not hencefoorth drinke of the fruit of the Vine are to be vnderstood of the Sacramentall Cup and consequently the fruit of the vine was wine in substance after consecration Dico Augustinum non expendisse hunc locum diligenter Bellar. de Eâ—ch li. 1. cap 11. Bellarmine is a witnesse against him that hee did not well consider of that text which appeares by this that hee passed it ouer lightly 6. Saint Austen saith The Israelites eate of the same spirituall meate Aug in Ioh. Tract 26. but not the same corporall which wee eate for they eate Manna wee an other meat but both the same spirituall meat Maldonat confesseth this is the doctrine of the Caluinists Hoc dicopersua um me habereâ— D. AugustinuÌ„ si nostrâ fuisset aetate longè alitèr censurum Mâ—ld in Ioh. 6. n. 50. but saith he I am verily perswaded that if Austen had been liuing in these dayes and had seene the Calutnists so interpret Saint Paul he would haue beene of an other mind especially being such an vtter enemy to heretikes 7. Saint Austen saith Sine fide etiaÌ„ quae videÌ„tur bona opera in peccata vertuntur Aug. contr duas Ep. Pelag. ad Bonif l. 3. c. 5. Non sequeÌ„da illa opinio quam TridentinuÌ„ Concilium nuper merito damnauit omnia infidelium opera esse peccata quaÌ„uis maximuÌ„ authorem DiuuÌ„ AugustinuÌ„ habuisse videatur Mald. Com. in Math. 7.18 The workes which are done without faith though they seeme good are turned into sinne Maldonat answers Wee may not defend that opinion which the Councell of Trent did of late iustly condemne although the great Father S. Austen seeme to be of that opinion 8. Saint Austen saith He crowneth thee Coronat te quia dona sua coronat non merita tua Aug. in Psal 10â— Bish in his Refor of a Cathol deformed because he crowneth his owne gifts not thy merits M. Bishop protesteth that Saint Austen was too wise to let any such foolish sentence to passe his pen. 9. Saint Austen saith I know certaine worshippers of Tombes and Pictures August de Mor. Eccles li. 1. c. 34. Bell.