patre satus nam tunc id iura sinebant Pastorale pedum gessit post funera patris Sozom. l. 3. c 44 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concil Gangrens c. 4. Epipha l. 2. t. 1 haeres 59. contra Cathar all Bbs. and great men in their time But this Nicene Councell was not better executed in any place then in Armenia by the diligent endeuour of the fathers of the Councell of Gangres Now Sozomene saith that a certain Bb. in those countries called Eustathius brought in new deuises amongst other did forbid the mariage of the Elder of the Church commanding all men to abstaine and refraine the praiers and Sacraments administred by such as were maried as prophane and polluted and vnder the shadowe of holinesse this abuse preuailed in certaine countries the neighbour Bishops not daring to make head against it Those then who had beene present at the Councell of Nice being returned condemned his Monkerie and sutable to that of Nice they make the Canon vnder mentioned If any man put difference betwixt a maried Priest and another let him be accursed About some 40 yeares after Iouinianus was not thought to speake highly enough in the commendation of virginity S. Ierome maketh himselfe an aduersary partie in the matter and taketh him vp very roughly as it was his manner to doe in all other things And Epiphanius in the Greeke Church becommeth of a strong opinion that the Church ought not to receiue into the priesthood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such persons as yet did beget children These were the remainders of the old leauen that had beene cast out in the Councell of Nice And these men did not thinke themselues to haue praised virginitie sufficiently if they had not detracted from the married estate and yet both of them the gifts of God as Iustine and Clement doe both of them teach verie well Of this controuersie did rise hyperbolicall and improper kinds of speech about this doctrine which by reason of the reputation of the persons deliuering them did proue to be of great moment in the Church and yet notwithstanding to signifie that the vse and practise of the church was contrary to their opinion Hieronym l. 1. contr Iouinia S. Ierome teacheth vs in the example of Bb. Carterius who had had two wiues that without contrarying of the precept of S. Paul 1. Tim. 3. that the Bbs. of his time might be maried Against Iouinian he vseth these words If Samuel brought vp in the temple was maried what maketh that against virginity Are there not at this day priests enough maried and that so far as that in some places he would break forth into some signes of anger that there was choice made rather of such as were maried then others And against Vigilantius hee saith That in his time the Deacons were maried before they were made Deacons Sacerdotes Idem contra Vigil to the end that they might afterward be promoted preferred to higher dignities orders very contrary to that which he would seeme to conclude out of S. Paul namely that those which had been maried might be made Bbs. prouided that they were not so any more But wee haue shewed before that he letteth not to be contrary to himselfe And as for Epiphanius how hard soeuer he be yet he praiseth a Bb. of Cōstantinop for that he was descended frō a priestly race teacheth vs that in his time it was an vsual thing for priests Deacons Subdeacons to haue wiues and children He addeth that it is against the Canons But what Canons considering what we haue shewed out of the scriptures and pretended canons of the Apostles out of Ignatius Clemēt Tertul. al the old writers Chrysost contra heretic yea frō the generall Councel it self which was held at Nice And therfore Chrysost himselfe in that point vnto him and that roundly maintaining that mariage is no impeachment vnto pietie seeing that Moyses Peter and the Centurion were maried and that S. Paule hath freed and set the Church at libertie from such heresies Idem in 1. Tim. 3. when he placed mariage in the Episcopall chaire and seate of the Bishops themselues And although that these disputes had left some doubt and scruple in some places of the East as in Thessalia where hee that was married after hee had taken orders in the Church was put out of his place yet Socrates telleth vs that this was against the custome of other Churches Socrat. l. 5. c. 22. Nicephor and that as many famous Bishops in the East did abstain from mariage of their owne voluntarie inclinations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not compelled thereto by any law so also very many during the time of their exercising of their Bishoprickes had did beget children of their lawfull wiues and that in the houses belonging to their Bishoprickes In the end notwithstanding the authoritie of the scriptures of the old Church of this famous worthy Councell the Church of Rome Syricius his law about the yeare 400. made a firme stable law of these particular opinions And in deed from whence could it rise or spring but from the mother of fornications seeing that according to the prophecie of Paphnutius she was to broach and set abroad Sodomitrie throughout the whole world And whereas this law is fathered vpon Syricius it may be that he hath wrong Syricius ep 4. c. 9. Innoc. 3. c. 1. ep 3. D. 27. 32. 81. 82. in like manner as certaine decretal Epistles written concerning the same matter may seeme falsly to be attributed to Vrbanus the first Lucius the first and Calixtus the first for thus they haue delighted and pleased themselues to abuse the people vnder the colour of antiquitie Wherefore it saith Suademus sacerdotib Leuitis c. Our aduice councell is to priests and Deacons not to lie any more with their wiues because they are occupied in the ordinarie Ministerie then it fowlloweth that they were married as yet at that time D. 14. c. Is qui C. Christiano But this milde aduice ended in a fierce and furious commination in these words If anie man carie himselfe contrarie to this Canon be it knowen to him that he is not to be partaker of our Communion and furthermore that he is to indure the paines of the infernal Lake 1. Cor. 7. And by the Consuls concerning the date it appeareth that this Epistle was written in the yeare 405. But that which the Apostle calleth The bed vndefiled it there calleth Carnall concupiscence And whereas the Apostle hath tearmed him blamelesse that is the husband of one onely woman it interpreteth it that it is vpon condition that he shall forsake her cease to keep any company with her adding this reason Because that they which are in the flesh cannot please God And shall God then haue commanded a man to displease him for he hath ordained and appointed That they shal be two one
this day was saued at the request of one Petrus Diaconus hauing some care of the same But it was to verie good purpose that hee had in his life time left the forme of seruice to the discretion of the Pastors and that those which presentlie after succeeded him did not stirre much or trouble themselues in causing of his to bee obserued for by that meanes the Churches remained a long time inioying their libertie in such sort as wee haue alreadie acknowledged to bee contained in the Canons of the Councell of Venice and Gerond helde about the yeare 500. and 550. that is to say that all whatsoeuer was to bee got thereby was That in one and the same Prouince or vnder one and the same Metropolitane there was obserued one and the same seruice except it were in such countries as where Christianitie did settle it selfe a fresh for there the reformers sent thether from the Popes caused them strictlie and directlie to admit and follow the Romish order In France this Augustine a Monke of Rome of the Order of S. Bennet trauelling on the behalfe of Gregorie into England found himselfe offended that the Order of Rome was not obserued and thereupon did write vnto Gregorie who repressed redressed his ouer forwardnes in these wordes That hee must take that in euerie Church which is good c. Againe the authoritie of the French Church was then so great as that it helde his councels apart and within it selfe and not fearing or standing vpon whatsoeuer anie man could or would gain-say as caring but a little or else nothing at all for the Church of Rome In England The Romish Masse first receiued in England where hee thought hee should find a greene ground that neuer had beene husbanded or tilled hee proceeded further insomuch as that hee procured from the Pope to bee created Archbishoppe of Canterbury and the rather because of his good happe so seruing him to meete with an ignorant king and a superstitious Queene and there hee preached so was it called the Christian religion that is to say all the ceremonies and trumperie of Rome as their Masses Letanies Processions Copes Vestmentes Altars Candlestickes holie Waters Consecrations c. and there hee brought to passe to haue them receiued and yet vpon condition That no man should bee forced or constrained thereunto Beda lib. 1 2. But going about to purchase still further credite to himselfe and beginning of a wilie Foxe to play the fierce and furious Lyon a famous Abbot named Dinoth a great Diuine who taught vnder him more then two thousande Monkes for the Nurcerie of seauen Diocesses in England opposed himselfe verie stoutelie against him in a full Synode and boldly auouched that hee ought not to chaunge the olde and auncient formes of Christian religion refusing therewithall to acknowledge him for an Archbishoppe c. insomuch as that this good Augustine did incense Ethelfred king of Northumberland against him who caused him to bee knockt in the head with twelue hundred of those that did belong vnto him From that time forward the people being bold and farre from feare about the yeare 637. at the earnest sute of Pope Iohn the fourth and the solicitation of Laurentius Mellitus Iustus Honorius and others sent from the Sea of Rome one after an other to presse and vrge forward the kinges and Cleargie of England for the entertayning of this change and alteration beganne to celebrate the feaste of Easter after the manner of Rome And about the yeare 666. the Bishoppes receiued shauing and vnction and the Pastors which were there beganne to bee called Sacerdotes that is to say Priestes Afterward about the yeare 679. there was established the manner of celebrating in the Latine tongue Beda lib. 4. c. 18. de geshs Anglor at the great labour and diligence vsed by an Archchanter or chiefe singing man of Rome whom the Pope Agatho sent thether and as for the playing of organes it being added vnto the Romish manner of singing by Pope Vitalian Beda could not abstaine but say Heretofore in steade of these thinges the principall seruice of God consisted in the preaching of the Gospell and hearing of the word of God But as the Romains thought not themselues absolute Lordes and Conquerours of anie Countrie who did not consent to liue according to their lawes The Romish Masse first receiued in Italy speak their language euen so the Popes at this time aspiring vnto and greedilie gaping after the Monarchie of the Church did not thinke or make account of hauing the same in good earnest except they brought it to bee subiect vnto their lawe of the Latine seruice and that ioyned with the Latine tongue And as Pipin and Charles the great new vsurpers both ouer the French as also ouer the Empire in the West had great neede of their fauour for the authorising of them and making of their places to be graunted and acknowledged as rightlie descending vnto them by the people so the Popes did not spare to looke to receiue from them againe a giue for their gaue as namelie to establish their lawes seruices and ceremonies so farre as they shoulde be able that is so farre as their authority or sword might establish and settle the same Thus Adrian the first about the yeare 790. held a councell in Rome Adr. D. 63. Durand l. 5. c. 2. wherin hee caused to bee ordained that Gregories Masse should bee obserued in all Christian Churches And Charles the great liuing at the same time ordained that the decrees of the Pope should bee obeyed throughout all his Empire and Dominions and particularlie that Gregories Masse should bee receiued into all the coastes and countries of the same and for the easier accomplishing of the execution of the same which could not but be full of difficulties hee did not spare either threatninges or punishmentes The historie is set downe all at large in Nauclerus Naucler Gene. 2â— fol. 44. Iacob de Vorag in legenda Gregor B. Eugenri Iacobus de Voragine and others to the breaking out of these wordes Carolus Imperator omnes Clericos minis suppliciis coegit libros Ambrosiani Officii c. Hee compelled all the Church men by threatninges and punishmentes to burne all the bookes of S. Ambrose his Office or Lithurgie c. Yea there was no sparing of miracles whereupon the malice of a few became very pregnant and fruitfull preuailing much against the ignorance of a great sort It is reported that in this Councell of Rome the Masse-bookes or Offices of S. Ambrose and S. Gregorie were laid vpon S. Peters Altar the dores of the Temple close shut and sealed with the seales of diuers Bishoppes they all abiding in fasting and prayer vntill such time as it shoulde please God by some signe to shewe which of the two was most acceptable to him Now in the Morning when they should come to open the dore they found the Masse-booke of S. Ambrose
as worthilie communicate therein Note that for the saluing of the honour of the Councell of Constance hee will haue the thing not to depend vpon the institutiō of Christ but vpon the custom of the church Againe how that hee maketh that to bee a matter of indifferencie in the Sacrament which is indeed essentiall vnto the same and further he will haue the Bohemians not onelie to take it thankefullie at his hands but also binde themselues that when hee hath solde them the blood of Christ they should quite claime and wholie burie in silence whatsoeuer other agreeuances which they had conceiued against the Church of Rome especiallie that of the iurisdiction and Primacie of the Pope If sayeth he the Bohemians persist to demaund this communion and according lie send their Legate with expresse commaundement to bee instant and importunate for the same then the holie Councell shall giue libertie to the Priestes of Morauia and Bohemia to administer the communion vnto their partishioners vnder both kindes but yet with condition sayeth Nauclerus that if so bee in all other thinges the onelie matter of communicating vnder both kindes excepted they doe conforme themselues vnto the faith Naucl. Gen. 48. f. 174. ordinances ceremonies of the church of Rome Wherfore were those deadlie and cruell wars wherefore was there so much blood shedde to purchase this decree in the end Let euerie man iudge if it were not vppon good ground and cause 1500. that Albertus Pigghius one of our great aduersaries said speaking of these two Councels That they haue made decrees against the law of nature against the cleare and manifest Scriptures against the authoritie of antiquitie and against the Catholike faith of the Church As also the Thomists doe holde that the Councell of Basill was assembled and called in ill sorte and ought to bee helde as no Councell And yet after these Councels the Doctors stoode not firme and well assured of the soundnes of their determinations so harde a thing is it for falshoode to get out of the clouches of Veritie and Truth for Gabriel Biel sayeth that The Priestes are more worthie then all the holie Laitie Gabr. Biel. Lect. 52. litera f. yea then the virgin Marie because that they doe communicate vnder both kindes And therfore the Sacrament vnder one kinde notwithstanding their concomitancie is more excellent then vnder both kinds And yet in another place he lancheth deeper That it is not sufficient to haue the grace of the communion by the taking of the bodie which is signified by the element of bread if we haue not the grace of redemption by the bloode signified by the element of wine otherwise sayeth hee The Sacrament is imperfectum alimentum that is an imperfect foode and nourishment In the ende wee are come to the Councell of Trent Concil Trid. Sess 6. wherein as appeareth by the tenor of the same it was required by many great Princes and estates of Christendom that the cup might be restored vnto the people which thing was put to be consulted vpon about the same was the whole summer in the yeare 62. passed ouer with great strife and contention in wordes some holding with the inhibition ordained in the Councell of Constance Consule Cassand de communione sub vtraque specie edita Coloniae 64. the hard tearmes onelie whereof they had been admonished by Gerson being somewhat qualified and others for the grant and allowance thereof made in the Councell of Basill vpon certaine conditions which being indifferent Talis confessio fieret sine detrimento imminutione plenariae potestatis ecclesiae Romanae such graunt and allowance should be made as might stand without the preiudice or diminishing of the ful power of the authoritie of the Church of Rome But manie words hauing passed to and fro they keeping a middle way ordayned That non conficientes that is such properlie as make not the sacrament but receiue it onely aswell Priestes as the Laitie are not bounde by the institution of Christ to receiue both kindes Wherein they doe not stretch the priuiledge of the Priestes but quo ad actum conficiendi so far foorth as it concerneth the acte of Consecration But what greater necessitie can wee looke for to bee laide vpon vs then the commaundement of God they goe about to proue That it hath beene alwayes in the power of the church to dispence of the Sacraments as hee shall thinke best salua eorum substantia that is reseruing their substance safe and entire vnto them But from whence shall wee learne the substance thereof but from the institution of Christ And yet notwithstanding they conclude That it is verie considerately and well done of the Church to ordaine the communion vnder one kind alone as if that the receyuing of it vnder two were not of the substance of the Sacrament But what is there notwithstanding that can bee more substantiall in the sacramentes then that which maketh them Sacramēts that is the signes instituted by Christ And moreouer That seeing that Iesus Christ is whole and entire vnder one of the two kindes it is not needfull to take anie moe then one and that those which take that one alone are not defrauded for all that of anie thing necessarie vnto their saluation Who doubteth that this Diuinitie was vnknowne vnto the Primitiue Church That Christ in what place soeuer hee bee is there whole and entire And notwithstanding who euer was so bold to draw from thence a conclusion directlie contrarie to the expresse institution and is the question in this place about the practising of that rule of naturall Philosophie That which may bee done by the fewer and lesse number should not be done by the greater c And if this might finde place who would not take vp some one colourable excuse and reason or other to reiect all the sacramēts seeing it is saide That Jesus Christ dwelleth in our heartes by faith Ephes 2. Heb. 3. Iohn 6. Calat 3. that we are made partakers of Christ by faith in his word that hee dwelleth in the belieuers and the belieuers in him that we put him on in Baptisme c. For who cannot conclude from thence Baptisme is sufficient what haue I to doe with the holie Supper The word sufficeth what neede haue I of the Sacraments if it were not that wee did giue that reuerend and Christian regarde vnto the institution of Christ to bound and limit all our conclusions within the tearmes of the same In the meane time it curseth all them which hold that the Communion vnder the two kinds is necessarie either in respect of saluation or otherwise in respect of the commaundement of God as all those likewise which say that the cuppe hath beene taken from the Laitie without anie manner of sounde ground or sufficient reasons and as for the sute and request amde by Princes that it might bee restored to them and their Subiectes they commit that to the
and so of plaine and euident sentences for the opening of the hidden couert ones But otherwise if vnder the colour of obscuritie thou labor to gather any point of new doctrine Irenaeus will say vnto thee Thou must reason from the cleare places of the Scripture and not from parables Saint Basil The things that may seeme darkly spoken in one place are most cleare in another Saint Augustine Who is so impudent as to expound anie place of Scripture for himselfe by an Allegorie if he haue not an other verie cleare place in the Scripture which may make it plaine Seeing likewise saith he in another place That of all that which is obscure therein Lomb. l. 3. d. 5 there riseth not any thing almost but that which is cleare elsewhere Lombard Tho. in Sum. q. 147. art 10. Pet. de Alliac Where as the Scripture is silent it will be good for vs not to affirme any thing Thomas Thou canst not reason from an Allegoricall sense c. To be briefe the Cardinall Alliaco That the scripture is a lampe that giueth light and that wee must haue recourse thither to haue saluation Gerson That an idiot a woman yea a childe Gers de Script de exa doct Pic. in Quest an Papa sup Concil are better to be beleeued alledging the Scripture then the Pope and a whole Councell And the Counte Iohannes Picus Mirandula after the same manner So farre off were these men who yet were the lights of their time from this darke opinion sprung no doubt out of the pit of vtter darknesse That the Scriptures were not any thing but darknesse But in a word the mischiefe is for that we will finde it difficult because that in the clearnesse thereof it is impossible for vs to finde out our inuentions obscure because that our traditions cannot stand before this light and imperfect because that neither by it nor before it we are able to defend our imperfections Yet so it is that our aduersaries replie that there are controuersies amongst vs that wee cannot agree of the expounding of the places which are alledged respectiuely How they must be expounded and therefore who shall expound them vnto vs who shall cause vs to admit of one exposition more then of another Let vs striue thitherward hauing Gods grace to assist vs let vs come thereto with the Zeale of his glorie the loue of the truth and the desire of saluation and then a meane knowledge ioyned with a good conscience would speedily attaine the ende And for some small taste thereof may it please the reader to examine certaine rules that follow being those which the auncient fathers doe teach vs. The first is That we be agreed vpon the Canonicall Scriptures thereby to auoyde the confounding of them with the Apocrypha that is To agree of the bookes called Canonical of the setting downe of the spirit of God for iudge rightlie discerned and distinguished from euerie spirit of man for humane scripture after the maner of monie is so much the more hurtfull and damnable by how much the coine that it hath counterfeited is the better and hereof the olde Church hath had a speciall regard I call this the first because that by this doore it did perceiue both vanities and heresies to enter into the Church vnder a fained name of our Lord and his Apostles They tell vs that the Scripture is the ballance the rule and the squire c. Hieronym ad Laetam And therefore to render to things their weight measure and streightnesse it is necessarie that it should be iust And this is that which S. Ierome telleth vs Let vs looke vnto our selues to beware of the Apocrypha bookes and if we will reade them c. let vs know that they are not theirs by whose names they are called that many faultie things are mingled there amongst that it craueth a singular prudencie in him that looketh to gather golde out of mud and in a worde that we must not reade them ad dogmatum veritatem for the confirming of doctrines So farre off is he from beeing of iudgement that wee shoulde rake togither the dregges of all manner of such Authours from all parts therewith to defile the Church And in another place In Symb. Ruf. in Praefat in Prou. in Reg. in prolog Galeato Hiberas naemas Certaine peruerse men to strengthen their opinions haue inserted vnder the name of holie personages things that they neuer writ and notwithstanding there are some which preferre these Hiberian fables before the Authētike bookes And this is the cause why S. August doth presse the heretikes continually with the Canonicall Bookes and refuseth the Apocrypha wherin they did their whole indeuour to ground themselues Let vs lay aside both on the one part the other that which we produce frō elswhere then out of the Canonicall bookes let vs shewe forth the holy Church by the holy Oracles let vs search for it in the holie Canonicall Scriptures c. To them I yeeld this honour that their Authour could not erre any maner of way the others I read in such sort how holy or lerned soeuer they might be as that I beleeue them not in that which they say because they say it but because they perswade me either by the Canonicall bookes or else by probable reason c. And therefore he saith further Ep. 19. ad Hieronym l. 2. con Dona. c. 3. con Faust l. 11. c. 5. The aduised searcher of the holy Scriptures shall reade them first all ouer but those onely which are called Canonicall for then he shall be able to reade the others more safely being alreadie instructed in the faith of the truth for feare that otherwise they might forestall and get the aduantage of a weake spirit abuse it with dangerous lies infect it with some preiudicate opinion cōtrarie to sound vnderstanding Lib. de Ciuit. Dei c. 15.23 For although therin be found some truth notwithstanding because of many vntruthes they are vtterly without all Canonicall authoritie And in the meane time what impudencie is it to go about to make him to giue credit to the decree by committing the offence of a most notorious lie D. 9. c. in Canonicis acknowledged also by Alphonsus of Castres to haue said That the Decretall Epistles of the Bishops of Rome are of the same authoritie Cyril Hierosol Catech. 4. that the Canonicall Scriptures Cyrill Patriarke of Ierusalem Studie these Scriptures onely which wee boldly and confidently reade in the Church but haue not any thing to doe with the Apocrypha Nazian de veris Scripturae libris Nazianzene In them wee see the light c. But to the ende that the bookes that are excluded from thence may not deceiue thee learne to know the true and legitimate number c. If you find any other then those holde them for base and bastardlie ones Yea and this was one of
and qualitie that their doctrine and pure life hath aduaunced them vnto in the Church for there is some such a one that is worth manie according to their times according I say as they haue beene nearer or further off from the true light seeing that Saint Ierome complaineth himselfe S. August ad Ianuarium Bed l. 4. in Sam. c. 2. that he was in his time come vnto the lees Saint Augustine That all was now become full of presumptions preiudicate opinions and more then Iudaicall Ceremonies Beda likewise That it was a lamentable thing and not to bee vttered without teares how that in his time the Church grewe worse and worse euery day And this will proue true in counting cleane contrarie to our Iesuites for they to cast dust in the eyes of the world doe tell vs Such a one who liued 800. or 1000. yeares since hath said this or that whereas they should say such a one who liued 200. 300. or 400. yeares next after the Apostles hath spoken thus c. For our question is not how long time a lie hath indured The diuell saith the Lord is a liar from the beginning but what manner of doctrine that was which was first that is according to Tertullian the truth then when how by what degrees falsehood and lying sprung vp increased and grew great aduaunced it selfe against Vincent Lyrinens c. 39. and aboue this truth c. And this is that which Lyrinensis saith For the expounding of the Canonicall Scripture we must summon and call togither the aduises of the fathers but preferre that euermore which they haue spoken either all or the greatest part of them and that verie manifestly often constantly assuredly c. what hath beene otherwise deliuered what Saint Martyr or Teacher soeuer he hath beene let vs hold it inter proprias occultas priuatas opiniunculas for Apocrypha and priuate opinions Furthermore we are euer to proceed forward to the fifth that they are to be read as great personages That we must reade them in such sort as they will be read but neuerthelesse as men whose writings cannot be equall with the Scripture as little as their spirits can match the holy Ghost yea such on the contrarie as must be iudged by the scripture examined one by another euen the old with those which in regard of them are new as they haue sufficiently learned in some places to reproue them of whom they had beene instructed in many things Cyrâ—l in Leuit. l 5. according to the rule which S. Cyril giueth vs. If there be any thing in the scripture to be decided besides the two Testaments let vs know that we haue not any third the authoritie whereof we are bound to receiue This also is the same that the Fathers say vnto vs. S. Ierome Let euery thing that shall haue bin spoken after the Apostles time be cut off Hieronym in Psal 86. let it not carrie any authoritie with it how holy or eloquent soeuer the Author may bee Saint Augustine Augu. de vnit eccles c. 6. Reade to me of the Law Prophets Psalms Gospel and Epistles reade we wil beleeue c. Al others saith he how holy or learned soeuer they be I read them not to belieue that which they affirme to bee true because they say it but in as much as they proue it vnto me by these canonical Authors Ep. 19. ad S. Hieronym Ep. 111. 112 c. For how Catholike so euer they may be there is alwaies something in their writings which their honour reserued it is lawfull for vs to reproue if it doe not agree with the truth Thus am I affected in other mens writings and such wish I them to be in mine c. And if you would know of what manner of men hee purposeth to speake he speaketh of his owne bookes Rest not thy selfe saith he in my books Lib. 3. de Trinit contr Crescon l. 2. c 21 Ep. 112. but correct them by the reading of the Scriptures Of those of Saint Cyprian I doe not hold them for Canonicall but I examine them by the Canonicall Wherein I find them conformable I praise him where otherwise there with his good leaue I reiect and forsake him Of these namely Saint Ambrose and Saint Ierome Contr. Faust l. 11. c. 5. l. 2. Contr. Donat. c. I purposed not saith he to intermingle their opinions that so thou maiest not thinke that wee should follow the sence of any man as the authoritie of the Scripture Of all them in generall that haue written since the time of the Apostles In them all saith be the reader or hearer hath free iudgement to approue or disprouethem not being bound of necessitie to belieue them but with libertie of iudging c. Yea saith he elswhere All the letters of Bishops without any exception to those of the Bishops of Rome which haue beene written or are written after the Canon of the Scriptures may be reprehended by the Councels and the prouinciall Councels giue place to the generall and the first generall are oftentimes amended by the latter Sine vllo typo sacrilegae superbiae without any swelling of wicked pride In like manner saith hee to Maximinus Bishop of the Arrians August contr Maxim l. 3 c. 14. I alleadge not vnto thee the Councell of Nice though the worthiest that euer was by way of preiudice neither alleadge thou against me that of Rimini For as I hold not my selfe bound to the authoritie of the one so neither doe I take thee to be bound to the authoritie of the other wherefore let vs reason the matter together by the authoritie of the Scriptures c. Of which onely saith hee against the Donatists by a speciall priuiledge denied to all others that come after it is not lawfull to doubt And in the meane time Peter Abbot of Clugnt Petr. Cluniac l 2. amongst the pretended errours for which Peter Bruits who read the Diuinitie Lecture at Tholosa was burned about the yeare 1200. obserued this That hee belieued in the Canonicall Scripture only and would not consent that the Fathers had the same authoritie with it And that this was the errour of that time appeareth in Gratian who liuing at this time maketh the Decretall Epistles of the Popes equall with the Epistles of Saint Paul and falsifieth Saint Augustine to fortifie his owne saying How farre better dealt Gerson and the Count Picus of Mirandula who doe more accompt of a lay man an idiot an olde man a child with a place of Scripture then a Pope or vniuersall Councell without Scripture Now who so shall read the Scriptures and the Fathers vpon the Scriptures furnished with these rules calling vpon the name of God and bringing a right zeale to the searching out of the truth let vs not doubt but that hee may easily discerne of the controuersies of this time as to know on which side truth or
open and whole and in the same place where they had laid it and contrarywise that of S. Gregories all rent and torne in peeces and scattered round about the Temple Thereuppon it seemed to bee the law of the game that S. Ambrose his Masse-booke should continue whole and that of S. Gregories rent and torne in peeces But on the contrarie they expounded it quite after an other manner Quia placuit aut placeat because it so pleased them as they say in their councels for they neuer giue anie other reason That that of S. Ambrose should not bee permitted in any place but Millaine but that of S. Gregories should bee licensed to passe throughout the whole Church And thus beholde it was first receiued throughout all Italie there being no other place properlie left or remayning to come and witnes any thing against it except the Diocesse of Millaine by reason of the authoritie of S. Ambrose Berno Augiensis testifieth that before the time of Gregorie The change and alteration in France Epist Hildewin ad Ludouicum pium there was an other manner of seruice in France then there was at Rome and this hee proueth by a certaine epistle written by Hildewinus to the Emperour Lewes the Gentle and that notwithstanding Pope Innocent Gelasius Gregorie Bbs. of Rome had done their vttermost endeuour by gentle intreaties and faire words to bring them to conforme themselues to the Order of Rome and hee sayeth asmuch of Spaine and Germany yea further that in the Registrie of his Monasterie he hath as yet an olde Masse-book that is farre differing from that of Rome Guaguin l. 3. Pipin then to shew himselfe deuoted and inwardlie affected towardes the See of Rome which had set him in the throne of the kingdome defrauding Chilperich the lawfull king of the Crowne of France at the instant request of Pope Steuen who came of purpose into France for to hallow it receiued at the first the whole order of Rome and gaue charge for the establishing of the same vnto Giles or Remigius Archbishoppe of Roan his brother But as it falleth out in such changes that they cannot bee done all at a dash Charles the great vnder colour that by combining knitting together of both the seruices the church and the Empire would be vnited in a neerer and straiter bond of loue and agreement tooke it to bee needfull for him of his owne accord to intermeddle in the matter and to shew some parte of his power and authoritie seeing especially the fauour of Pope Adrian the first acknowledging him for Emperour did somewhat stir him vp thereto for so also he constrained sayeth Durandus all the people of the Church that were of the nations vnder him by tormentes and punishmentes to obserue the seruice instituted by Gregorie and yet by reason of the resistances that hee met withall in that attempt hee was contented to begin his purpose by the help and assistance of the Monks which at that time had Masses in their Monasteries wheras the custome had been Carol. l. 1. c. â—0 that they should bee bound to those of the Parishes And this is that which we read in the ordinances of Charles the great Let the Monkes sayeth hee obserue and keepe the manner of singing vsed in Rome for now it was come to that that no man spake of any thing but singing according as our Father of worthy memory Pipin decertauit vt fieret Alias decretauit did his endeuour to bring to passe when hee tooke away gallicanum cantum the French manner of singing for the confirming and better ratifying of the concord and vnitie betwixt him and the See Apostolike c. which also he continued by the Gouernours in the Churches Lib. 5. c. 219. Let euerie Priest sayeth hee celebrate the Masse ordine Romano after the manner of Rome with sweete so unders and let the people bee put in minde to offer euerie Lordes day and that the same bee receiued without the place compassing in the Altar Sigibertus in Chronic. Odo Cameracen in Canon Walas c 25. Ioan Salisburiens lib. 1. Policr c. 6 Chronic. Engolis Gregory his Masse receiued in Germany And yet the soundest opinion is that the fift book and those following are of the constitutions of the Emperours that came after him But so it is as the Chronicle of Engolisme sayeth that Charles demaunded some of Pope Adrian his singing men to conforme the manner of the French singing to that of Rome and that thervppon hee graunted Theodore and Benet whome hee calleth doctissimos Cantatores and the bookes of Anthemes which S. Gregorie had noted with his owne hand that hee might correct those of France by them And the greatest maistrie of singing saieth hee doth abide in the City of Mets. About the same time the Popes forgot not Germany Gregorie the seconde shooting at the same marke with those before him sent thether for Legate a certaine Englishman named Venofridus a slaue well knowne for his ambition who afterward for hauing preached his owne inuentions and not the Christian faith which continued pure and vncorrupt there for a long time was surnamed the Apostle of the Germaines This man after he had well sounded the state of Germanie and throughlie looked into all their affaires returned to Rome where the Pope for the easier atchieuing of his purpose created him Archbishoppe of Mentz and appointed that hee should bee called Boniface hee gaue him the booke of the Decrees of Rome according to the ordinances whereof hee willed that the Churches of Germanie might be reformed and thereupon to that end taketh an oath of him Hee setteth him out with manie letters of recommendation of diuerse and sundrie Princes Estates and Nations insinuating by them that hee craueth nothing but that they would patientlie and willingly suffer themselues to bee reformed hee promiseth Paradise to all such as shal help forward this his enterprise but denounceth a curse against all them which shall not receiue him as the Legate of Iesus Christ himselfe and for to make vppe the paire hee ordained Charles Martell to stand by him as a stout Champion in the defence and patronage of this attempt and great enterprise in respect of the high conceite and hope that was put in him for his prowes 2. Tom. de coÌ„cil vbi epist Gregor 2 3. Auent lib. 3. Naucl. Gent. 25. Gregorie the third comes after and walketh as crookedlie as the crab Gregorie the second that went before hee fortifieth himselfe in his place with as much care vsing Pipin and Charles the great with their ioynt power and authoritie Pipin by name being indebted and bound vnto this Boniface whome the Pope Zacharie had vsed as his Agent in the deposition of Chilperich and the establishing of him in his place and in absoluing and discharging of the French men of their naturall oath insomuch as that they induced the people of Franconia Hessia Bauaria Saxonie Frisia c.
to receiue the Romish Order they preuailed by might against such as with stoode them Vide literas Zachariae ad Bonifacium cius rursus ad Zachariam Item Iuraniētum quod Papae dedit as Virgilius the Bb. of Iuuauia otherwise called Saltzburge Clement Scotus Samson and other great personages as also one Albert a French man by nation whome Boniface suffered to dye in prison for writing of a booke against his innouations then to continue this order hee created new Bbs. in the countrie and there accordingly installed thē after his manner as namely at Wirtzburge Bamberg Erford Eichstat Hirtafeld c all which were shortly after confirmed by Pope Zacharie and these in their places instituted and set vppe the Romish ceremonies the which that they might bee so much the more strongly auouched it was ordained Munster aetat 3. that there should be a Synod held yearelie in Germany The particular wordes of the oath that Boniface made vnto the Pope are not to bee ouerpassed without noting Fidem meam atque concursum tibi vtilitatibus Ecclesiae tuae exhibebo I promise thee my faith and help in Auent lib. 3. and about euery thing which shall concerne the profites of thy Church Againe writing to Zacharie As manie Disciples sayeth hee as God doth giue mee in this my embassage I am not slacke or cold in drawing their affections vnto the obedience of the See Apostolike Wherupon may easily be discerned whether his chief scope drift were to win them to Christ or to the Pope to preach the Christian faith or the Romish authoritie Neuerthelesse Annales Carētanorum wee reade that about the yeare 860. a great and holy Personage named Methodius Illiricus did bend himselfe againe and againe against these abuses turning the holie Scripture to this end into the Sclauonian tongue reestablishing the auncient seruice in all the Churches of this language assaying likewise to doe the same in Bauaria Austria Sueuia and other Prouinces of Germany abolishing from thence the Latine Masse and the ceremonies of Rome against whome these new Bbs. raised the princes and people which notwithstanding he dyed peaceably in Morauia being buried in Olmuntz the Metropolitane Cittie of the Countrie and where his name is yet had in great reuerence In Spaine the people being giuen to cleaue fast vnto the thing which they shall once take hold of the Popes had not so soone wonne this goale The Masse receiued in Spaine In the beginning they had many prescript formes of seruice as wee learne out of the Councell of Gerund wherein it was ordained that vnder one Metropolitane at the least there should bee but one forme of seruice And after that in the fourth councell of Toledo it was decreede that in all Spaine there shall bee vsed one order in prayers in singing Concil Tolet. 4. cap. 2. C. Bracar 1. c. 22. in the Sacramentes and in the solemne celebrating of the Masses c. which thing also was confirmed by the councell of Bracare and it may seeme that the forme or order instituted eyther by S. Leander or by Isidore the Bb. of Siuill and Disciple of Saint Gregorie cōmonly called the Office of the Mozarabes was preferred before all the other because the Moores mixt amongst the Christians did vse the same in Spaine not much differing in the rest from the Gregorian seruice no not any more then the Disciple differeth from the Maister And indeede it appeareth by the Councell of Bracare that the Metropolitane Profiturus had brought it from Rome into the Church of Bracare by the authoritie of the See of Rome Notwithstanding the Popes to procure vnto themselues all manner of further credite woulde haue that all manner of considerations consultations deliberations or aduises being omitted and quite forgotten the order of Rome should bee receiued in Spaine but this they coulde not obtaine till a long time after that they had gained all other nations namelie in the time of Gregorie the seauenth and Vrban the seconde aboute the yeare 1090. and that because of the contradictions and resistances which were brought in and made against the same Then sayeth Roderico Archbishoppe of Toledo in his historie Pope Vrbane the second reprouing the waies of Pope Gregorie the seauenth Roderie Tole lib. 6. c. 24. called Hildebrand his predecessor sent a Legate into Spaine named Richard Abbot of S. Victors of Marseilles at the request of king Alphonsus the 6. to reforme the Churches of Spaine endamaged by the long and hard persecutions which they had suffered which Richard vnder this colour hauing perswaded the king Alphonsus by the means of the Queen Constance his wife which was a French woman hee ordained that the French Order and that was then the Romish or Gregorian Order should bee receiued and that of Toledo otherwise called Mozarabique abolished and banished out of Spaine The three estates of the Realm fell to be verie turbulent and yet notwithstanding the king would not goe backe from his worde to the procuring of his least discredite insomuch as that in the end the thing came to this issue namely that it should bee decided by a combat and thereuppon there was named and chosen for the king a Knight and hee should fight for the French or Gregorian Office and by the States an other and hee should fighte for the Office of Toledo But the kinges Champion as sayeth the historie was quicklie ouercome not without the exceeding ioye and reioycing of the States for the victorie obtayned of their Champion for the Order of Toledo who was of the house of Matanza neere vnto Pisorica whereof there is a hardie and valiant race and offpring remaining aliue yet vnto this daye The Queene Constance hauing so much the more edge set vppon her did not giue ouer to follow the point with the king her husband alleadging for herselfe that the triall of the combat should not stand as a righteous sentence or become Iudge and Vmpier in such matters c. vppon which wordes the States were much discontented and neare vnto the raising of a tumulte and mouing of sedition Insomuch as that it was the seconde time agreede vppon that the booke of the French Office and that of Toledo should be both of them cast into a great fire and that the Primate the Legate and the Church men should in the meane while keepe all the people in fasting and prayer And now likewise it so fell out as that the booke of the French Order was burned and consumed all into ashes whereas on the contrarie that of the Order of Toledo remained whole not so much as smelling of any flame And notwithstanding sayeth the Historiographer The king continued as yet obstinate without being moued to feare at the sight of the miracle and nothing turned at the humble sutes and requestes of the people but on the contrarie commaunded vnder the paine of loosing goodes and life that the French that is the Romish Order should
bee helde at Constantinople Anno 870. which they call ordinarilie the eight generall Councell whose Actes and decrees wee cannot finde extant in the volumes of the Councels and but a verie fewe of them else where in histories And Bartholomeus Caranza sayeth that hee met with them so depraued and falsified as that he durst not coppie them out Onelie the Popes fauourites doe affirme that therein should bee confirmed the worshipping of Images and the curses of the second Councell of Nice repeated So that wee neede not doubt if we consider the proceeding such as it is set downe in the Pontificall booke it selfe Lib. Pontificalis that is to say that Adrian the Pope gaue vnto his Legates a little booke containing all that hee would haue to be belieued of the supremacie of the Pope and of the worshipping of Images with this charge that they should not receiue or admit any man into counsel or consultation with them before they had first signed the same but that by this meanes hee preuailed in the cause hauing no aduerse partie to stand against the same Againe that which is left remaining with vs is such stuffe as that it would make a man quake and tremble to reade it the Emperour Basill vttering these speeches therein Now are you out of the Diuelles clouches true Christians worthy of eternall life for if you had not abandoned this heresie Christ could haue profited you nothing How manie heresies yea and how many blasphemies be there in these few wordes Christ saith the Apostle doth profite vs nothing if we bring in againe the ceremonies of the law But what manner of conclusion is this If we obserue and keepe this Commaundement being one of the ten Thou shalt not make any grauen Image Thou shalt not worshippe them c. Christ doth profite vs nothing An other Canon sayth We ordaine that Images be worshipped as the holie Gospell The reason hereof is worth the noting for say they As men are saued by the sillables of these bookes euen so are both the wise and foolish mightily helped by Images And notwithstanding these their beetle headed reasons Nicaetas and Zonara do write that from that time forwarde all such were accounted Heretikes as did not adore and worshippe Images And yet so as that this kinde of superstition did neuer proceede or prosper in the Churches of Greece as it did amongst the Latines for besides the Greeke Churches had but a few and those painted pictures onelie and not any grauen or carued Images the difference betwixt them in the maner of worshipping them is so great that Emericus in the volume of his inquisitions rehearsing the errors of the Greekes setteth down these That they may not pray vnto Saintes no not vnto the holy virgin Marie That they hold that to offer vnto them is to offer sacrifice vnto the Diuell as also that to worship or kisse the Crosse is meere impietie senceles sottishnes But this must be distinguished of according to the times and countries But from hence forward let vs lanch forth into the depth of Idolatrie We make our selues offensiue to the Iewes in giuing them matter to stumble at and as loathsome as any stench vnto the Turks whome it had beene our duties rather to haue wonne and drawne to haue beene one with vs by the puritie of doctrine and the holines of our ceremonies The more contradiction we find the more care and industrie doe wee bring with vs for the propagating and spreading abroad of the same the more authoritie for to establish it and the greater rage and furie for to warrant and make good the same withall The Princes working the same sometimes in despight sometimes vpon enuie and malice which they beare one against an other but all of them to gratifie and pleasure the Bishoppe of Rome The Pope by his Decrees censures and curses by degrading and putting down of Emperours by absoluing their subiects of their oaths by rooting out and burning of all whosoeuer shall dare to say any thing to the contrarie c. In fine the pure seruice of God maintained so long a time vnder the Primitiue Church becommeth heresie and from hence forwarde no man speaketh of them which will not worship Images by any other name or trtle then heretikes the worshipping of them on the contrarie is accounted for sound and good to bee belieued yea and is reckoned vp amongst the markes and principal signes of the Church In the meane time to bring about the worshipping of Images in the French and Germaine Churches Friuolous â—â—fling distinctions the Church of Rome was forced from the beginning to bring into them some certaine distinctions and limitations carrying some more plausible construction and consideration as that of Dulia and Latria from the thing representing to the thing represented howbeit they are not of anie force or worth either in Grammer or Diuinitie but onelie as certaine vizardes seruing in the time of shamefast bashfulnes to couer the follie of the second Councel of Nice For as for the first such as are any thing acquainted with the Scripture do know that Dulia and Latria are ordinarilie vsed to signifie one and the same thing Gen. 9. Exod. 2 Esa 14. vbi Septuaginta Deuter â—8 34 Rom. 1. Ephes Coloss vbi Occumenius Matth. 6. Eustath in Homer Suidos August l. 8. c. 28 27. de ciuit Dei Idem de verb. Domini Secundum Mat. Serm. 6. Idem cont Faustum Manich. l. 15. c 9. contra Arrian Serm. 5. c. 17. IdeÌ„ ad Quod vult Deum L. 3. de Tradit 9. consider and those likewise that vnderstand the Greeke tongue doe know that Dulia is a more strict kinde of seruice then Latria because that to speake properlie Dulia is the seruice performed by a slaue who is altogether at the checke controll and commaund of his Maister and Latria the seruice which the mercenarie and hireling taketh himself bound to perform who vpoÌ„ the offer of the wages or the reward doth waigh with himselfe what it may be vnto him and accordinglie vndertaketh some such peece of seruice as his pay shall counteruaile And thus the best learned in the Greeke do interprete and take it what reason is there then that the lesse part should bee giuen to God and the greater vnto men And who can thinke that S. Augustine who first brought vp this dinstinction did vnderstand it after that manner who shutteth the deceased Saints Martyrs out of al Temples and froÌ„ hauing any Altars sacrifices or seruices done vnto them And that yet our aduersaries should giue them the same vnder the colour of this word Dulia And in verie deede S. Augustine hath no such intent or scope in that place namelie to giue vs free libertie to serue creatures but rather to detaine and draw vs backe from the same shewing vs what is the true seruice of God that so we may not giue it vnto anie creature For he that
further of force then in the Greek churches it is not to be taken for any answere Euseb in vita Constan ora 4 For we know that if the iurisdiction of Rome haue bound the whole empire that then in like manner this constitution made by Iustinian and his drift in the contriuing and ordaining of his ecclesiasticall lawes is knowne by these wordes C. de Iudic. l. propemod C. de Epise Cleric I. generaliter Carol. l. 1. c. 70. 173. l. 6. Orig. contr Celsum l. 8. Thom. in 1. Cor. 14. Lyranus ibid. Ioh. Belet in summa de dium Offi. Cardin. Caieta in 1. Cor. 14 Which we vnderstand take to be of force not in the old new Rome onely but vniuersally without any prescription of place throughout the whole world Charles the great for the same purpose ordained that the people should know and vnderstand that which they demand of God that which is said in the Masse and not the priest alone Thus we haue sufficiently proued that which Origen saith in one word That all the people of his time did praise and call vpon God in their owne proper language Whereupon Thomas and Lyranus do both of them say vpon the 1. Cor. 14. That that without all doubt was the custome of the Primitiue Church and by that meanes more zealous and deuout And Iohn Belet saith further But what shall we do now a daies sith there are so few that vnderstand any thing whether you meane the hearers or the readers But that wee should rather hold our peace then sing In a word our aduersaries euen the most wilfull obstinate amongst them are constrained here to submit themselues The Cardinall Caietan who saith That it is more for edification to do seruice in a language vnderstood of the people and of the Cleargie then in Latine Sixtus Senens lib. 6. â—nnot 263. and is reproued by Ambrose of Compsa a citie of the Hirpines and censured by Sixtus Senensis Harding likewise who acknowledgeth that that was necessarie in the time of the rawnes of the Primitiue Church which being confessed let him shew a reason why it should be lesse necessarie in ours and let him lay his hand vpon his conscience and answere if the darknesse of that Church were not more precious and of greater value then all that which we call light and their rawnes and vnlettered condition better then our learning But what will this matter come to Innocent 3. Extrauag de offi iud ordin if we conclude shut it vp with a sentence against the Pope that vttered by a Pope For thus saith Innocent the third In as much as in diuers places in one cittie or diocesse there are people which holding the same faith vse diuers tongues we most straitly charge and command the Bishops of the same that they be prouided of capable and sufficient persons who according to the diuersitie of ceremonies and tongues may celebrate and say them scruice and administer vnto them the Sacraments Concil Latera c. 9. And the same is ordained in the Councell of Laterane Chap. 9. Our aduersaries say that the same extendeth no further then to the two languages of Greeke Latine which thing we desire to be proued Yea rather let vs say and boldly affirme to the contrarie that this was decreed vpon the requests of diuers nations that had taken Constantinople as namely Germans Frenchmen Italians Englishmen c. whereunto they reply and answere how that at least it was neuer yet kept or obserued And I can tell them that Leo the tenth did permit vnto the Chaldeans and Syrians their seruice in their vulgar tongue that at Rome But for a second answer who knoweth not that the best Canons are neglected euen in the Church of Rome And further therewithall take this how that this decree was about the yeare 1200. It is then the next question to know how so great a change and alteration should happen In which point let vs note that it is but in the Latine Church A tongue not vnderstood in the Romane Church onely and by what meanes for in all other places seruice is vnderstood of the people a prerogatiue purchased obtained partly of ignorance partly of malice which is fallen vpon them more then vpon any others But yet further how and by what meanes in the Latine Church certainly in part by the alteration and changing of tongs and in part by changing of seruices for that Pope Gregory did vndertake the change alteratioÌ„ that is in the Latine church which the Popes his successors caused to be receiued as we haue alreadie said by the authoritie of princes aboue all the rest by the worke of Pipin Charlemaine the Popes and they the one of them lending their hand to the other the one by the authoritie of the spirituall Monarchie and the other by the authoritie of the temporall And to the end that all might depend and relie vppon Rome they caused their seruice to bee receiued in all the Westerne prouinces and that not onely after the Romaine order but also in the Romaine tongue The abettors and furtherers whereof were Remigius Archb. of Roan brother to Pipin amongst the French men Boniface an English man Archbishop of Mentz in Germanie and Augustine the Monke an Italian Archbishop of Canterburie in England And afterward as the nations of the infidels were sudbued by the Christian Princes the Latine seruice was established amongst theÌ„ after the maner of the Romish Church as in Sueueland Denmarke Saxonie Bauaria c The tongues also in as much as the Northerne nations did ouerflow the whole Westerne Empire for a long time did likewise there take roote and settle their abode whereupon insued so great and grosse a corrupting of tongues and especially of the Romish which was for the most part admitted and receiued in those places in so much as that by little and little it came to passe that the common people did not any more vnderstand it so farre differing from it selfe in processe of time became the tongue which had beene ordinarie and common that is to say the Romaine tongue from that which sometime it had beene when they did vse both to speake and write in it Which thing is easily found out and perceiued to haue happened in Italie Spaine and Fraunce where the tongues vsed at this day were but dialects or manners of speech somewhat differing at the first and then afterwards all of them Or the Latine tong somwhat corupted corruptions of the Latine tongue The seruice therefore continuing still in Latine and the vulgar language altering and chaunging the seruice which at the first was easie to be vnderstood of the people became rude and barbarous vnto them that is such as they vnderstood not the prelates hauing no care to draw them backe againe to the first institution whether lulled asleepe through carelesse securitie or willingly admitting the