coelesti dogmate humanae superstitiones introducuntur bene fundata antiquitas scelesta novitate subruitur nova coÌ„tagio non tantuÌ„ portiunculam sed totam pariter Ecclesiam invasit that is While as humane superstitions are broght in for an heavenly point of Faith well grounded Antiquitie is overthrowne by wicked Noveltie and a new contagion hath broken in not vpon a little part but vpon the whole Church alyke As the Ephesians therefore tumultuously cried out Great is Diana of Ephesus so howsoever they in like manner crye and appeale as Paul did to Caesar to Antiquitie to Fathers and Doctors of the primitiue Church yet when they are brought thither whither they haue appealed they are seene evidentlie as much to reject their orthodox doctrine as ever the Ievves did the Prophets whose Tombes they were decoring and as much to abuse them in their holie pains as ever their truest successours were in their harmlesse persons and like Iudah to Tamar to be most guiltie themselues of what they vp-braide to others straining out the Gnat but swallowing the Camell Yea as SalomoÌ„ judged between the two Women which of them was the mother of the living child or as Saul confessed of David that hee was more righteous than he So everie judicious discerner may easilie here-by perceiue which of vs more righteouslie or reverentlie dealeth with Antiquitie for beside the particulars ensuing in this Treatise they thinke it no fault to appeale froÌ„ the Fathers to the Popes judgement and so to mans mouth But wee never appeale from them but to Scripture and so to GODS Mouth Againe to reject their sayinges when they are contrarie to Scripture is thought piaculum in vs But to reject them when they are contrarie to the Popes Decrees is thought onelie pium to them In like manner wee subject Councels and their direction onelie to Scripture and so vnto GOD But they subject Councels and their direction to the Pope and so to fraile man Wee esteeme likewise no man to bee exeemed from the authoritie of a lawfull Councell nor no flesh to bee aboue the same But they advance their papall Dignitie aboue Councels in authoritie and exeeme the same there-frae not only in suffering correction but also as Terrecremata affirmeth in matter of doing and direction The other particulars of their dealing with Antiquitie I haue in some measure heere-after manisted more amplie and especiallie cleared the same succinctlie out of their Grand Bellarmine to avoyde thy distraction about manie Bookes and that Gentle Reader thou mayest haue the evidence out of one of best account with them and moste obvious to vs Et ut ex ungue Leonem That thou mayest know the Lyon by his Paw and rightlie consider if so great evidence may bee had in one or a fewe how much more ample may bee had in the Writs of manie These paynes then taken by mee heere-in for thine avayle and excitation of others accept thou graciouslie censure charitablie peruse profitablie applie prudentlie and the LORD giue thee the good and His owne Name the Glorie Thine in CHRIST IESUS W. Guild The Contents FATHERS OF Antiquitie what we bold of the severall sorts therof Chap. 1 What the Romanists say of all the Fathers in generall both in exposition of the Scripture and dogmaticall pointes of Fayth Chap. 2 How they reject them all when they make not for them altho consenting in one Chap. 3 1. In dogmaticall points of Faith 2. In exposition of Scripture How they deale with the Fathers severallie and first with those of the Greeke Church Chap. 4 Howe they deale next with the Fathers of the Latine Church Chap. 5 Howe they haue corrupted the Fathers ancient Writers of both chap. 6 1. By adding vnto them lyke coloquintida vnto the wholesome Herbs prooved by examples 2. By purging and pairing from them and so making them Eunuches by violent castration 3. By altering their words and so prooving vnfaythfull Messengers by fraudfull relation Howe manie vnder the name of Fathers amongst them are eyther shameleslie counterfeit or wofullie vitiate going masked lyke Ieroboams wyfe to deceiue and this thorowe the first fiue Ages or Centuries of the Church Chap. 7 How like those who vse divers weights in the Bag they adduce Testimonies of some Fathers against vs as true whom they disclaime as counterfeit and corrupt when they are opposed against themselues Chap. 8 How like those who cryed Osanna and anone Crucifie they extoll and bring the Fathers for them in one place and point of Doctrine and at their pleasure reject them in another chap. 9 Some notable Fraudes like the Snares of that proverbiall Harlot vsed by our Adversaries in citation of the Fathers where-of the Reader would carefullie beware Chap. 10 How they preferre the judgementes of their late Divines to the Fathers both in dogmaticall points of Fayth and exposition of Scripture as Rehoboam did the counsell of the young Men to his Fathers Ancients Chap. 11 Last by what partiall and corrupt rule they admit or reject the Exposition of the Fathers Chap. 12 COUNCELS HOW manie wayes injuriouslie they deale with ancient Councels Chap. 13 1. By corrupting them themselues and that diverslie 2. By accusing them when they make against them eyther of ignorance and fraude in determination or of after falsification 3. Howe they admit Councels onelie where-in they make for them and disdainfullie reject them where-in they make against them Popish avowed rejection in their late Councels of the most powerfull principall and Primitiue Antiquitie Chap. 14 HISTORIES LAst of all how they deale with ancient Historiographers and their owne Records Chap. 15 1. By giving them the Lie verie vncivellie 2. By alleadging them also to bee corrupt when they make against them 3. By admitting them onelie where-in they make for them but other-wyse without reason roughlie rejecting them 4. Howe them-selues haue formerlie corrupted those Recordes which were extant and taken some wholie out of the waye that in matters of trueth that maketh agaynst them they haue left little to bee seene and foysted in in their place manie contrarie Falsehoods TO THE AVTHOR THis late not least embroydred Worke of Thyne With costlie Arras of a rich Engyne Argues that Tullie did to thee bequeath His flowing Tongue when hee did lose his Breath Haere thou vnfoldest those Sophisticke Charmes Of rayling pedant Papistes by strong Armes Even of their owne Confession making plaine Their Wronges to Age and their vnjust disdaine Heere thou mak'st cleâ—re to all judicious Eyes That they not wee Antiquitie despyse Even from their sheathes thou doest vnsheath these Swords Which to vs Lyfe but Death to them affords Hence feare not then fond Criticks sharpe-vngrate Thy Works beare proofe against the puffe of Haâ—e M. WALTER FORBES TO THE PATRON IT is no wonder tho the Learned Crue Of Thee and of none else Protection sue Since Thou doest Vertue Vertue doth Thee crowne With
haue beene conceived in Originall sinne and so all agree that by the word All the whole race of Adam are included that ever were procreated betweene Man and Woman But the Romanists will no-wyse acqulesse to this exposition because they vvill haue the Virgin Maries conception without originall sinne and â—o contrarie to the exposition oâ— all the Fathers will haue her excluded Where also it is to be noted that seeing no Graduate in Divinitie is promoted in Paris without giving a solemne Oath to mayntayne this Priviledge of the Virgine Marie and that this Text and exposition there-of is close contrarie there-to as also to that Ordinance of their owne Councell for exposition of Scripture according to the vniforme consent of Fathers Therefore it will clearly follow that they sweare both to impugne Scripture Veritie as also consenting Antiquitie together with their Popes and his Councells authoritie Stella in lyke manner expounding the 21 verse of the 10 chapter of Luke saith All the Expounders whom I could commonlie see eyther of ancient holie Doctors or of recent Divines all these and their Commentaries declare that the word confiteâ—or is not taken heere for Confession of sinnes but for that sayeth hee which wee call Thanks-giving Commending or to blesse c. Notwithstanding this meaning of theâ—â—s can neyther agree with the wordes nor could it ever satisfie anie-wyse my mynde Agayne Maldonat commenting on Matthew 26 29 where our Saviour sayeth I will not drinke hencefoorth of the fruite of the Vine sayeth thus Origen Cyprian Chrysostome Epiphanius Ierome Augustine Beda Euthymius and Theophilast all these referre those wordes to Christ's blood or that which was so called in the Sacrament but I cannot be perswaded sayeth hee that they can bee referred to the Blood of Christ. Because he forsooth would haue them vnderstood of the common Cuppe before the institution of the Sacrament to avoyde the force of this Testimonie agaynst Transsubstantiation In lyke manner expounding these wordes for Papall Supremacie Thou art Peter and vpon this Rocke I will build My Church hee sayth thus of the interpretation of Fathers expounding the Rocke not to be Peter but Christ Him selfe or that Confession of Fayth which was made of Christ. This meaning sayeth he of these words seemes not to me to be the true meaning which all other Fathers thinke to be so whom ever I remember to haue read except onlie Hilarie Also for mayntaynance of the same Supremacie commenting on the subsequent Verse Neyther will I interpret sayeth hee that this which is spoken heere to Peter is spoken also in the same sense to the other Apostles Whatsoever thou loosest on earth shall be loosed in Heaven altho I see all Interpreters except Origen onelie to bee of that mynde More-over commenting on Matth. 11 13 which speaketh of Elias that was to come meaning Iohn the Baptist hee sayeth Almost all the Fathers so expound that place but this their exposition is not fit enough And why But because the Iesuit would haue Elias yet only to come in the reigne and time of their conceited Antichrist Last of all expounding these words of Matthew All men cannot receiue this Saying after that he hath adduced the interpretation of the Fathers thereon to be this Non omnes praestare possunt ut sint sine uxore quia carent dono continentiae that is All men cannot attayne to this that they may be without a wyfe because they want the gift of chastitie hee concludeth Sic fere omnes exponunt quibus equidem ego non assentior that is Indeede almost all Interpreters so expound with whome not-withstanding I doe not agree And why But because hee is a Pleader agaynst this Text and the exposition of Antiquitie for forced single lyfe and the Vow of Continencie Agayne in the exposition of the last Commandement when Bellarmine hath adduced a number of Fathers holding that Commandement Thou shalt not covet c. to be but one entire CommandemeÌ„t and not divisible in two as the Papists make it to make vp ten confounding the first and second for defence of their Imagerie hee rejecteth al their judgements as grosse and erronious In lyke manner when he hath adduced the expositions of all the Fathers which they giue on that place of the Corinthians 1. Cor. 15.29 where-by hee would establish Purgatorie because they serue not for his purpose hee roundlie therefore rejecteth them all calling them haske and both false and forced and therefore taketh one of later Forgerie more suteable to his mynde Agayne when Cardinall Tolet in the exposition of Iohn 7 37 hath adduced Chrysostome Euthymius and Theophilact their agreement in one yet this is his censure saying that their exposition is both forced and vnfit and therefore hee professeth not to follow it anie way Last of all thus sayeth Cardinall Cajetan of the exposition of Scripture in generall Let no man abhorre sayth hee any new sense of Scripture for this cause because it disagreeth froÌ„ the ancient Doctors but let him search more nearlie the Text and coherence of Scripture and if hee finde agreement let him prayse God who hath not tyed the exposition of Scripture to the meaninges of ancient Doctors but to the integritie of Scripture it selfe How-so-ever then Bellarmine braggeth of their syde that they follow the consent of Fathers falselie imputing to vs that wee onelie followe our owne exposition yet wee see heere-in that it may bee justlie sayde vnto them that of the Poet Mutato nomine de te fabula narretur Their owne Cardinall Baronius besyde their fore-named practise confessing clearlie that al-be-it the holie Fathers whom we sayeth he for their heavenlie learning worthilie doe call The Doctors of the Church were evidentlie endewed beyond others with the grace of the holie Ghost yet in the exposition of Scripture the Catholicke that is the Romane Church doeth not ever and in all thinges follow them CHAP. IIII. How contumeliouslie they deale with the Fathers and especiallie first with those of the Greeke Church conjunctlie and in Councell IT is reported of Pelagius that even when he most disagreed from the Orthodox Fathers of the Primitiue Church yet in his third Booke for Free-will hee soothed vp his Heresie and thought to amaze all men with his prayse of Sainct Ambrose Blessed Sainct Ambrose that Bishop sayeth he in whose bookes the Romane Fayth especiallie appeareth who lyke a beautifull Flowre shyned amongst the Latine Wryters and whose Fayth and most pure vnderstanding of the Scriptures the verie Enemie himselfe dare not reprehende Even so our Adversaries when they most disagree lyke-wyse from the most ancient Fathers and primitiue Councels yet how they doe soothe vp their Errours But with the lyke Salue alleadging the holie Fathers and famous Councels of the primitiue Church al-to-gether to make for them and therefore they highlie extoll and advance them But as Ambrose not-with-standing made agaynst his Prayser Pelagius So doe the Fathers
men and Catholicke-instructed doe wonder and admire Agayne thus saith Sixtus Senensis of Fisher late B. of Rochester In the aboundance of Learning sayth he and sinceritie of Godlinesse and in constancie of mynde Cuiqueue ex sanctissimis acerrimis Ecclesiae propugnatoribus merito comparandus that is Worthilie to bee compared with anie who-so-ever of the most holie Fathers and most cowragious Defenders of the Church In lyke manner thus sayeth Pererius of his Fellow Tostatus A man sayeth hee surelie not onelie for the multitude of Wrytinges but also for the subtiltie and rypnesse of Wit gravitie of Iudgement and excelling in sundrie kyndâ— of Learning Antiquis illis magnisque patribus doctoâ—ibus merito annumerandus that is Who is worthilie to bee numbered with the ancient Fathers and great Doctors of the Church Next for preferring their newe Doctors to the most auncient Fathers let their bishop Fisher testifie vvho sayeth That it cannot be obscure vnto anie that manie things as well in the Gospels as in the rest of the Scriptures are now more exquisitelie discussed by later Wryters and more clearlie vnderstood than they haue bene heere-to-fore Againe when Frier Stella hath rejected the Exposition of all the Fathers on Luke 10 21 hee sayeth That tho it bee farre from him to condemne the common Exposition given by the ancient Fathers yet hee knoweth verie well that Pigmeis beeing put vpon Giants shoulders doe see farther than Giants them-selues Like-wise when the Iesuit Salmeron getteth the whole Fathers as Erasmus showeth in his Teeth against the conception of the Virgine Marie without original Sinne in their exposition of Rom. 5 12 yet hee answereth That the whole devotion towardes the Mother of God did not consist in Bernard Bonaventure and other Fathers for she had manie then as shee hath now better knowne to her selfe that were of the contrarie minde then they were knowne to the World and there-after hee concludeth in favours of the new Romish Clergie saying Quo Iuniores â—o perspicaciores esse Doctores that is That the later their Doctors bee that they are the more wittie and clearer sighted In like manner in another Question of great moment Whether the Law of Moses concerning Degrees forbidden in Marriage belong to Christians where-in from the authoritie of ancient Fathers affirming the same when the Church of Rome is attainted as patrons of Incest by her Dispensations with such forbidden Degrees the Author of Apologia tumultuaria answereth heer-in thus Let the Fathers sayeth hee haue their owne reverence c. But I dare say that the more recent Divines in manie places are more pertinent and pithie yea more exquisite diligent watchfull And even so sayth Costerus That as the Church is grown now in number so is the same in Learning and Sharp-sightednesse CHAP. XII By what partiall absurd Rule the Romanists do admit or reject the Testimonies of Fathers FIrst for clearing here-of sufficientlie Bellarmine giveth evidence who amongst the diverse Expositions of Fathers others vpon that place of the Romanes 14 5 which sayth One man esteemeth one day aboue another taketh that onelie and admitteth as true Quae nobis maxime faveâ— sayth he that is Which most favoureth our side being heere-in like Faustus the Manichean who by this Rule admitted some Apostolicall Writs rejected others Qula hoc pro me sonat sayde hee illud nequaquam that is Because this maketh for me and the other not so Partiall Iniquitie but not precious Veritie and no wise the loue of the Trueth but selfe-loue bearing the whole swey Againe whether the same vnction bee meaned Marke 6 and Iames 5 in this point for defence of extreame vnction to be by Christ's institution Bellarmine rejecteth the judgement of Beda Theophylact and OEcumenius who are contrarie to his mynde he receiveth a newer Exposition of their owne Divines saying of the same Miâ—i saue eo nomine gratior est quia video Lutherum Calvinum Chemnitium in priori opinione that is Surelie this Exposition is the better liked by mee because I see Luther Calvine and Chemnitius of the first opinion Thus is our consent with Antiquitie wee see a sufficient ground to them of dissenting there-from direction of Reason not inducing but distraction of Affection seducing them from the Trueth In like manner Maldonat on the sixt of Iohn giving an Exposition of the 63 verse saith I deny not saith hee that I haue no Author before me of this Exposition Sed bane eo magis probo quam illam alteram Augustini caeterâ—rumque alioquin probabilissimaâ— quod haec cum Calvinistarâ—m sensu magis pugnet that is But I approoue this Exposition the rather preferre it before the other of S. Augustine's and the other Ancients altho other-wise the same bee most probable and lykliest to bee the true meaning because this Exposition fighteth or is more contrarie to the meaning of the Calvinists Thus wee see Faction not Affection to the Trueth Prejudice not sound Iudgement and the hatred of persons and not the regard of Cause simplie so in these to prevaile that we may loose hope that wee can availe them THE SECOND BOOKE OF COUNSELS CHAP. XIII As the Romanists deale with the Fathers so how they manie vvayes deale injuriouslie vvith ancient Councels 1. By adding to them AS for the Tomes of Councels in the generall thus farre doeth Bellarmine ingeniouslie coÌ„fesse Quod Libri Conciliorum negligenter conservati sâ—nt sayeth hee multis vitiis scatent that is That the bookes of the Councels being negligentlie kept doe indeed abound with manie Errours And so howe sure reasoning in matters of Fayth can bee now out of their Canons for most part may easilie bee seene And of the truest and most vnsuspect Canons of the most ancient Councels most impudentlie doeth Bellarmine professe speaking thus of that most famous Councell of Chalcedon which their Pope Gregorie did reverence as one of the foure Gospels That the Canons thereof had not authoritie with them Nisi quatenus sunt renovati sayth hee à Romanis pontificibus that is But in so farre as they are renewed by the Popes of Rome In particular therefore to show how this Fyning and Forging is practized in the Romane Mint before the Canons of Councels passe for currant Money in the Papall Kingdome wee will first instance their Popish Patching and adding to the same A notable Example where-of wee haue in that fact of Pope Zozimus who added to that famous first Councell of Nice a Canon in his owne favours whose Fraude was detected his Pryde checked and his Vsurpation prevented by that famous Councel of Carthage which standeth vp yet in the faythfull Records thereof as a Clowde of Witnesses to testifie the same even vnto this day Next whereas the fourth Councell of Carthage decreeth expresselie That no Woman baptize yet not-with-standing for mayntayning their Popish Practise in the contrarie they haue added as Bellarmine
Monothelite Bellarmine answereth thus Deceptâ—s fuisse patres ex falsis rumoribus non intellectis Episcolis Honorii ideoque immerito cum Haereticis numerasse Honorium that is That those Fathers were deceived by false Rumours and by Ignorance in not vnderstanding the Epistles of Honorius and therefore that verie vndeservedlie they reckoned Honorius amongst other Heretickes imputing so both blind Ignorance and vnwise Rashnesse to all those Reverend Fathers And when this will not serue his turne hee layeth an imputation of after-falsification on all the Registers and Record keepers of this famous Councell saying Honoriâ— nomen sine dubio inter cos qui damnati erant est insertum ab aemulis Romanae Ecclesiae that is That the Name of Honorius without doubt was insert amongst others that were condemned by the Enviers of the Church of Rome Likewise when the seaventh Synod is alleadged where-in after long time that interveined and due tryall was taken the sentence of the condemning Honorius is confirmed and the sixt Synod there-in is approven Bellarmine answereth Deceptos fuisse patres ex sexta Synodo quae vel corrupta erat vel per errorem Honorium damnaverat that is That those Fathers also were deceived by the sixt Councell which was either corrupt or else through Errour had condemned Honorius In lyke manner when the Epistle of Pope Leo contained also and registrated in those Councels is adduced for probation of the preceeding point which hee wrote to the Emperour Constantinus Pogonatus witnessing the trueth of Honorius Heresie and just condemnation in the fore-said Councels Bellarmine replyeth vnto that also saying Diâ—o Epistolam Leonis esse etiam corruptam that is I say altho without anie warrand that the Epistle of Pope Leo is also corrupt c. Nec tenemur unum Leonem magis sequi quam alios tot summos pontifices that is And if that Epistle bee true yet wee are not bound to follow one Pope Leo more than so manie other Popes Yea some seeing the evidence so cleare and vnavoydable of Pope Honorius conviction of Heresie in so solemne and famous free Councels haue beene so impudent as to say That they were but forged and counterfeyt as Bellarmine testifieth of Albertus Pighius But Turrianus sayth hee deâ—endeth the contrarie that they are both sincere and vpright Thus wee see when they are straited how they flie in others Faces and this cleare evidence doth Bellarmine afford vs in a weightie matter of their Popish Vnitie Thirdlie How they admit Councels onlie where-in they make for them and reject them disdaynfullie as no Councels where-in they make agaynst them FOR probation heere-of let vs adduce Bellarmine vvho vvhen out of the third Councell of Carthage hee would proue the Macchabees to bee Canonicke Scripture he giveth this reason why Calvine cannot denye the authoritie there-of in this because hee vseth the authoritie there-of in another poynt him-selfe to wit agaynst the invocation of Sayncts and therefore he cannot say Patres in uno sapere sayth hee in alio delirasse that is That the Fathers were wise in one point but proved sottish in another And yet speaking of that famous first Councel of ChalcedoÌ„ their decreeting agaynst Papall Supremacie he bringeth in Pope Gelasius Verdict there-of where-with himselfe consenteth saying Quod in eo quaedam fuerunt bona admittenda quaedam vero mala rejicienda that is That in that Councell some thinges were good and to be admitted and some thinges were evill and to bee rejected And consequentlie that the Fathers were wyse in some things and in other things proved but sottish to wit in such things as they make agaynst Poperie viz. that great Dagon especially of the Pope's Supremacie Agayne when this fame Councell of Chalcedon which he acknowledgeth was vniversallie and whollie approven is cited agaynst Forraigne Appeales to Rome yet Bellarmine answereth heere-to thus That Pope Leo did approue the same onlie so farre as it medled with the explication of matters of Fayth Now if Papall Supremacie be not a point of Fayth let Boniface the eight his Decree witnesse declaring That except a man belieue the same hee cannot bee saved Seeing therefore that Pope Leo approved the Councell in so farre as it defyned matters of Fayth in so farre then as it defyned concerning Papall Supremacie it will followe by Bellarmine's owne consent That the same was approven by Pope Leo fore-sayde In lyke manner Bellarmine adduceth the Councell of Eliberis for Baptisme by Laickes But when the same is adduced agaynst Images in Churches hee rejecteth the same as of no authoritie Also that famous Councell of Franckford holden vnder Charles the Great agaynst the worship of Images was confirmed by Pope Hadrian sayeth Bellarmine in so farre as it defyned That Christ was not the adoptiue Sonne of God But is rejected by him sayeth hee vpon the other part in so farre as that Councell condemned the seaventh Councell before it to wit for decreeing the worshipping of Images Agayne where-in Concilium Quinisextum or Trullanum maketh for picturing of Images in Churches Bellarmine sayeth That in so farre it was approven by Pope Hadrian but wherin it displeased his Holinesse it was rejected vpon this reason Because the Pope was not there-by him-selfe nor his Legates VVhich reason if it were sufficient for rejecting a Councell then vpon the same might that second famous Generall Councell bee rejected vvhich was celebrated at Constantinople agaynst Macedonius that denyed the Deitie of the Spirit For thus doeth Bellarmine confesse hereof saying That it is to bee noted that in that Councell not one of the Westerne partes was there and yet it is whollie approven Pope Gregorie reverenced the same as one of the foure Gospels Lyke-wyse in the poynt of Papal Supremacie Bellarmine to proue the same by ancient Councels citeth the Florentine But when a Canon of the same Councell is cited agaynst Vnction in Confirmation as no-wyse Apostolicall Bellarmine answereth That all things that are in Councels pertayne not to the Fayth In lyke manner Bellarmine to proue the Communion vnder one kynde to haue beene an olde Custome long before Constance hee citeth the Councel of Basill But when the same Councel is cited to proue the Councell aboue the Pope it is rejected with no gentler Styles than Conciliabulum Schismaticum Seditiosum nullius Authoritatis that is A Schismaticke Conventicle and a seditious which is of no Authoritie So highlie doeth Bellarmine advance here-by their Note of Popish Vnitie Againe the Councell of Constance sayth Bellarmine in the first Sessions thereof where it defineth the Councell to bee aboue the Pope is rejected but in the last Sessions thereof and in all things that Pope Martine 5 approved it is received by all good Catholickes Basill then was lawfull in the beginning but vnlawfull in the ending because it
the Monks of Weingart and Bellarmine's own Testimonie of their forging of Chrysostome's Homilies on Marke cited by the Rhemists for monasticall lyfe Againe in the works of Fulbertus B. of Chartres published at Paris anno 1608 fol. 168 are set downe these words of Augustine Vnlesse yee eate saith Christ the flesh of the Sonne of man and drinke his Blood yee shall haue no lyfe in you Facimus vel flagitum videtur jubere figura ergo est dicet haereticus praecipiens passioni Domini esse communicandum c. That is Hee seemeth to command a great wickednesse it is therefore a figure will the Hereticke say requyring vs onely to communicate with the Lord's Passion and sweetly and profitably to lay vp in our memorie that His flesh was crucified and wounded for vs. Remarke then how the publisher hath put in of his owne these wordes dicet Haereticus into Augustine's Testimonie cited by the fore-saide Fulbertus and by so doing thinking to meete with the Hereticks of this time as hee calleth vs was not a-ware that hee made Augustine lyke-wyse an Hereticke for Companie whose verie words these are and no other mans Lib. de doct Christ. cap. 16. Like-wise Gratian relating the second Councell of Cavaillon their words concerning Confession setteth them downe thus Quidam veve sacerdotibus confitenda esse percensent ut tota fere sancta Ecclesia That is But some are of mynde that our sinnes are to bee confessed vnto the Priest as almost the whole holie Church thinketh But that these wordes ut tota fere sancta Ecclesia are favourablie added for Popish Confession to insinuate that the same was a catholicke doctrine and practise in the Church then not onlie the preceeding wordes comprehending the whole Greeke Church their minde in the contrarie verefieth Qui Deo solummodo confiteri peccata dicunt saith the Canon That is Who sayth that sinnes should bee confessed onelie to God but also the Note vpon this place of their Canon Law latelie published by Gregorie the 13 freelie granteth that these words ut tota fere sancta Ecclesia are added and are not neither in the Capitular nor Councell What forged and farsed Additions like-wise are everie-where through-out S. Cyprian's workes put in by that impudent Patcher Pamelius let that Edition of his of S. Cyprians workes conferred with ancient Copies as Gulartius hath verie well observed them to all men testifie one example where-of I will onelie instance of the alleadgeance of a testimonie of S. Cyrian's of that Edition adduced for the Pope's Supremacie in a written Popish Pamphlet sent of late to a Brother of our Presbyterie to answere vnto and which for evidence of the trueth there-of wee yet keepe beside vs containing foure grosse Additions even in one onelie Testimonie besides a most fraudfull Alteration of most materiall words The Testimonie then or S. Cyprian printed amongst them-selues of olde as I haue the Booke to exhibite is thus The Lord speaketh thus to Peter sayeth Cyprian I tell thee sayeth Christ that thou art Peter and vpon this Rocke I will build my Church c. And Hee sayeth vnto him againe after His Resurrection Feed My Sheepe And albeit after His Resurrection marke this he gaue a-like power to all His Apostles and said As My Father sent Mee so sende I you receiue the holie Ghost to whom ye forgiue sinnes they shall be forgiven c. Yet that Hee might manifest that vnitie should bee amongst them by His authoritie Hee disposed it so that the beginning of this Vnitie should bee at one yet were the rest of the Apostles the verie same as was Peter remarke this againe endued with alike fellowship both of Honour Power but a beginning proceedeth from Vnitie that it may bee showne that Christ's Church is one Thus we may see that this Testimonie sincerelie cited and considered maketh no wayes for Peter's Supremacie of Iurisdiction over the rest of the Apostles or the Pope's as his Successor over all other Bishops but is flat agaynst the same seeing it is sayde That the rest were the same as hee was and all had the a-lyke or equall power as hee had But this fore-sayde Testimonie as it is clowted and clamped and by him who out of his Pamelius hath cited and set downe the same with his owne hand is thus Loquitur Dominus ad Petrum c. that is The Lord speaketh thus to Peter saith Cyprian I say vnto thee sayeth Christ that thou art Peter and vpon this Rockâ— I will build my Church c. And Hee sayeth to him agayne Feede my Sheepâ— Super illum unum aedificat Ecclâ—siam 〈◊〉 illi pâ—scendas mandat oves suas that is Vpon him alone did Christ build His Church and to him onelie recommended Hee His Sheepe to bee fed This is the first Addition to this Testimonie And al-be-it sayeth Cyprian after His Resurrection Hee gaue equall power to all His Apostles and sayeth As my Father sent mee so send I you and to whom yee forgiue their sinnes they shall bee forgiven c. Yet that Hee might manifest that Vnitie that should be amongst them Vnam Cathedram constituit that is He appointed one only Chayre to bee sayth the clowting Tinker And by His authoritie He disposed it so sayeth Cyprian that the beginning of this Vnitie should bee at one yet were the rest of the Apostles the verie same as was Peter endewed with the lyke Priviledge Honoris Potestatis sayeth Cyprian that is of Honour and Iurisdiction But Honoris Dignitatis sayth our metamorphosing Exchanger nimirum ante illa verba Christi ad B. Petrum Pasâ—e Oves meas that is And the rest of the Apostles had this honour of equall dignitie onelie before these wordes of Christ were spoken to Peter saying Feede my Sheepe This is the third new Patch But a beginning proceedeth from Vnitie sayeth Cyprian primatus Petro datur that is And the Primacie is given to Peter sayeth our false Recorder in Cyprian's name that Christ's Church may bee showne to bee one sayeth Cyprian Et cathedra una monstretur that is And that lyke-wyse one Chayre to wit of Infallibilitie may bee demonstrate sayeth this monstrous Mungrell Thus haue they sowne in their Tares in anothers Fielde thus also haue they put in their Colloquintida in the Pottes of the Lord's Prophets and the Asse hath joyned to plow with the Oxe together And by so doing they haue made the workes of manie ancient and worthie Wryters lyke Hermophrodites which are hardlie knowne to which Sexe they inclyne most joyning their newe Clowt to the others graue Garment and so marring both Colour and Credit of the whole Vesture Secondlie examples of Popish purging from the Fathers AS in the former Examples we haue seene their illicite Lincie-wolsie mixture of Addition So wee will show now God willing how these cunning Arithmeticians are as perfect in their manner of Substraction and so cannot
vvhich is produced agaynst the vnlawfull keeping of impossible and vnlawfull Vowes 2. How the Romanists without anie farther Warrand alleadge onlie of some Fathers That perhaps they are counterfeyt FIrst when the Treatise of Gregorie Nyssen or his Epistle is produced against Pilgrymages Bellarmine answereth thus heere-to Fortenon est Nysseni that is Perhaps that Epistle is not Nyssen's Agayne when Basill is cited agaynst their distinction of Sinne into Mortall and Veniall Bellarmine aunswereth That probablie that worke is not Basill's Lyke-wyse vvhen Pope Bonifacius seconde Epistle is brought foorth agaynst papall Supremacie Bellarmine answereth Valde mihi suspecta est haec Epistola that is I suspect that Epistle greatlie In lyke manner when OEcumenius is adduced to proue that Antichrist shall not sit in the Temple of Ierusalem Bellarmine answereth Fortasse depravatus est textus illius that is Perhaps his Text or Copie is corrupt and vitiate Also when pope Honorius owne Epistles are exhibited which proue him to haue beene an Hereticke and are insert in the eight Generall Councell where-in hee was condemned Bellarmine answereth Fortasse illas Epistolas esse confictas insertas Concilia generali ab Hereticis that is Perhaps those Epistles were counterfeyted and inserted in the Generall Councell by Heretickes More-over when Venerable Beda is adduced testifying that this same pope Honorius was an Hereticke and solemnlie condemned in a Generall Councell as such and therefore consequentlie hee prooveth Facto by deed agaynst their doctrine now That the pope may erre Bellarmine heere-vnto aunswereth Videtur aliquis sciolus addidisse nomen Honorii in libâ—o Bedae that is It would seeme that some Smatterer hath added the name of Honorius in Beda's booke Lyke-wyse vvhen in the matter of their superstitious Fast on set Dayes a Canon of the Apostles and Ignatius Epistle also are produced agaynst fasting on Saturday Bellarmine answereth Potest fieri ut tam in Canone Apostolico quam in Epistolam Ignatiâ— solum probiberetur jejunium diei Dominicae sed postea à Graecis posteâ—ioribus insertum fuerit nomen Sabbathi that is It may bee that as well in the Canon of the Apostles as in the Epistle of Ignatius onelie Fasting on the Lord's Day was forbidden but after that the Grecians who were later inserted the word Sabbath In lyke manner when Damasus the Author of the Pontificall and their owne Gratian lyke-wise declareth That Pope Anastasius the second was of one communion with the Hereticke Photinus Bellarmine answereth Illud de Photino forte est mendaciam that is That Relation concerning Photinus Perhaps it is a Lie Agayne when wee produce Socrates Testimonie agaynst the antiquitie of their superstitious fourtâ—e dayes Lent Bellarmine answereth Probabile est codicem Socratis esse corruptum that is It is lykelie or may bee that Socrates booke bee corrupted More-over when a whole Convent of Fathers in a Romane Councell vnder pope Sylvester are brought foorth agaynst the receiving of young Nunnes forbidding them to bee vailed before 72 years of age Yet Bellarmine without anie farther assurance in the contrarie answereth onlie Fortasse multo minorem numerum debeâ—e poni pro 72 that is Perhaps a farre lesse number of Yeares ought to bee put there than 72. And when a Canon of the Councel of Laterane is adduced for the lawfulnesse of the Marriage of the Clergie not reprehended there in the East Church Bellarmine aunswereth Canonem illum forte non esse ullius authoritatis that is That perhaps that Canon is of no authoritie So that what solide answeres these are to elide that which so clearlie maketh agaynst them and howe they would bee hissed at on our part let anie vnpartiall Man judge And yet these are they who shamelesselie clayme all Antiquitie so clearlie to make for them As the Lyon there-fore may bee knowne by his Paw and Hercules hudge stature by his Foote onlie So by these few Examples preceeding and from the practise but of one especiallie proceeding wee may see what is the lyke Trade and Custome of the rest This is the Direction of that Popish Crue at Duay saying of Ancients that make agaynst them Excogitato commento persaepe negemus that is By devising out a Shift let vs even often times disclaime them Which their Cardinal Baronius calleth Honeslum ConfugiuÌ„ or an honest vvay of escaping an vnhonest he should haue saide And their Sanders calleth Verissimum praesentaneum Remedium A most true present Helpe And if they cannot vvithout grosse Impudencie disclaime Auncientes wee see they come next to the last Bore of their conjecturall Alleadgeances of Perhaps and I suspect or It is probable and would seeme or may bee that they are so as they would haue them And this is their Non ultra hic baerent Therefore justlie wee see that wee may turne over vpon them that vvhich Hart saieth to Raynolds Viam tenetis facilem expeditam modo strenue per gatis respuite omnes authores qui contra vos faciunt supposititios esse dicite it a nempe par est patronos impudentes pudendam causam pudendis viis defendere that is Yee haue gotten saieth he an easie and cleare way so that yee cowragiouslie goe forwardes there-in reject all Authors that make against you and call them counterfeit for so it is fit that shamelesse Patrons by shamefull vvayes should defende a shamefull Cause Their practise herein being like that of the Manicheant as Augustine showeth concerning Apostolicall Writs Inde probo saide Faustus the Manichean hoc illius esse illud non esse quia hoc pro me sonat illud contrame that is Hence I proue this to bee Apostolicall Writ and that not to bee because this maketh for me and that maketh against mee Even as Bellarmine hath no better Warrand to reject Paschasius Testimonie cited against their Mutilation of the Sacrament as none of his but corrupt and vitiate Because saieth hee vvhere it is saide Bibite it should haue beene saide Edite Which is as much to say That Paschasius is not Paschasius except hee speake in the Romane Dialect and frame his Daunce to the Pope's Spring CHAP. IX How the Romanists alleadge the Fathers for them in one place and poynt of Doctrine and at their pleasure reject them in another when they can neyther alleadge them to bee corrupt nor counterfeyt FOR PROBATION heere-of first Bellarmine adduceth S. Augustine for him to proue their sore of Reall Presence in the Sacrament but with a nore of Ignorance he rejecteth him where he expoundeth by the Rocke whereon the Church is builded that Christ onelie meaned revoking anie other Exposition that he had made of the same And when wee adduce out of his booke De moribus Ecclesiae which they oft cite Testimonies against their worshipping of Reliques Bellarmine rejecteth the same with this answere
displeaseth the Pope And Constance heere in the contrarie is vnlawfull in the beginning but lawfull in the ende because it pleaseth him So that wee may see altho Bishops in Councels be Iudges and haue a decisme Vote so that whereon they agree according to Bellarmine's assertion they may say It seemed good to the holie Ghost and to vs. Yet when they haue decreeted all even Sub anathemate yet the Pope out of his supereminent power may admit what hee list or reject what hee pleaseth and so advanceth himselfe aboue the holie Ghost to whom in the decreeing those things seemed good and consequentlie aboue GOD and that which is worshipped CHAP. XIIII Popish avowed Rejection in their late Councels of the most primitiue and principall Antiquitie LAST of all what regard they carrie in their late Papall Councels to the most principall onlie greatest Antiquitie of Divine Institution Apostolicall Practise and holie Custome of the primitiue Church which is the onelie way that should bee inquired for let their avowed Confession of the Transgression of those Sacred Limits their professed Declyning from that primitiue Path testifie saying thus in Councel concerning the matter of the holie Eucharist Al-be-it Christ did institute this Venerable Sacrament after Supper say they and gaue the same to His Disciples vnder both kyndes of Bread and Wyne And lyke-wyse al-be-it in the primitiue Church the same Sacrament was received by the Faythful vnder both kynds yet not-with-standing this custom is vpō speciall reasons now broght in to wit For the eschewing of Perils and Scandals That it shall bee hence-foorth received by the Priest vnder both kyndes but by the Laickes onelie vnder one kynde of Bread These are the verie plaine wordes of those Popish Prelates in the Councell of Constance And yet Bellarmine for this Reâson onelie of Disagreement from Christ's Institution and His owne Practise or Example there-in rejecteth Saynct Iames Lyturgie making that want of Conformitie there-to as to the Patterne in the Mount a just cause of rejecting any prescription in God's Sacred worship vvhether contrarie or diverse there-from No marvell there-fore as the Iewes rejected Christ Him-selfe preferring to Him Barabbas so that after Him also they persecuted His Disciples And even so it is no marvell that the Romanists nowe reject at their pleasure the fore-sayde humane Testimonies which are agaynst them preferring to Sacred Antiquitie their new Venome of Heresie vvhen they so peartlie and publicklie professe their Incroaching vpon the most ancient Institution and Sacred Testament of the verie Sonne of GOD and the Great Seale of HIS Glorious Kingdome THE THIRD BOOKE OF HISTORIE CHAP. XV. How they deale with the auncient Histriographers and their owne Records 1. By giving them the Lie when they make agaynst them FIrst then for Precedencie to begin with a Pope when Aeneas Sylvius called there-after Pius the second declareth That before the Councell of Nice little respect was had to the Church of Rome but each one lived to him-selfe Bellarmine answereth Sententia Aeneae Sylvii partim non est vera that is The Relation of Aeneas Sylvius is not partlie true And so the Cardinall giveth his Holinesse roundlie the Lie Next to a Pope howe hee vseth a Cardinall let his owne wordes witnesse For when Benno the Cardinal is truelie relating the Vitiousnesse of Pope Gregorie the seaventh and the Innocencie of the Emperour Henrie the fourth whome hee persecuted Bellarmine calleth him a Lowde Liar and sayeth that his booke is full of moste shamelesse Lies Thirdlie howe conjun̄ctlie a Troupe of Wryters for companie get the Lie together let Bellarmine giue Testimonie vnto vs who telleth vs That al-be-it all auncient Wryters agree in this That the Councell of Franckford condemned the seaventh Synode which established the worshipping of Images yet Alanus Copus sayeth Mentiuntur omnes that is They are all Liars Which Bellarmine calleth Paulo durius dictum that is Some-what hardlie spoken But beholde how hee next falleth into this Ditch him-selfe VVhen Martinus Polonus relateth the Historie of Sylvester the second who solde him-selfe to the Devill to attayne to the Papacie which Historie Platina Bembus Nauclerus Fasciculus Onupbrius and all other Histriographers testifie Yet Bellarmine having a Face of the lyke temper with the brazen bellie of Nebuchadnezar's Image aunswereth saying Respondeo sine dubio esse fabulas quae narrantur de magia morte Sylvestrit that is I answere That without doubt sayeth hee they are but Fables which are tolde of the Witchcraft and death of pope Sylvester Agayne when the same Martinus Polonus and other thirtie three Historicians all Friendes to the Church of Rome most of them Clergie Men some of them Sayncts report howe pope Ioane a vitious Whoore possessed the papall Sea so long and died publicklie in birth in her pontificall procession Bellarmine giveth him and all the rest the Lie In lyke manner when Paphnutius Opposition in the first Councell of Nice to compelled Single lyfe is recorded not onelie by Socrates and Zozomen but also by Epiphanius and received as true by all their owne Wryters as Espenseus Alphonsus de Castro Gratian Petrus Costus and others yet not-with-standing Bellarmine answereth saying Eyther that all is false which those men report of Paphnutius or else if anie such thing fell out that it was but badlie tolde by them Last of al how they vse their own Wryters severally let these few Instances lyk-wyse to vs notifie Whē Beatus Rhenanus deponeth faythfullie That pope Zepherin was a Montanist Bellarmine aunswereth thus Mentitur Rhenanus that is Hee is a lowde Liar VVhen Canus lyk-wyse declareth That pope Honorius vvas an Hereticke having for his warrand not onelie his condemning in Councels but also his owne Letter contayning a cleare Evidence That hee was a Monothelite Bellarmine not-with-standing aunswereth thus Dico Canum his errare that is I saye that Canus twyse strayeth from the Trueth And vvhen Durand and Adrian are produced to testifie That Gregorie did erre Bellarmine aunswereth shortlie and sayeth That Gregorie erred not but they rather erred departing from the Trueth sayeth hee in reporting so 2. How they alleadge them to be corrupt when they make agaynst them FOr instancing heere-of vvhen vvee bring a place out of Eusebius agaynst papall Supremacie showing If anie had the same in the Apostles dayes it was Iames the Lord's Brother who was bishop of Hierusalem and is called Episcopus Apostolorum Bellarmine aunswereth heere-to Locum sine dubio esse corruptum that is That the place of Eusebius is without all doubt corrupted Agayne when we bring agaynst the same Supremacie the Act of that auncient Councell of Carthage as their owne Gratian citeth and setteth it downe That none no not the bishop of Rome should bee called Vniversall and which in effect pope Gregorie him-selfe doeth testifie Bellarmine aunswereth That Gratian corrupted that Canon by adding some
wordes there-vnto and there-fore that the same is of no authoritie nor his Relation there-of of anie credit at all Like-wise let vs see how vpoÌ„ incertayne probabilities and conjecturall suspicions onlie they reject what-so-ever they finde to make agaynst them VVhen that Record is adduced of pope Boniface the second who in his Letter to Eulalius bishop of Thessalonica maketh manifest That the whole Fathers of that famous Councell of Carthage being excommunicated of the bishop of Rome in token of their not acknowledgement of such power or Supremacie that they remayned so without regard there-of for the space of an hundreth yeares and died moste of them all vnder the said Censure Augustine being one of them yet accounted a Saynct Bellarmine hereto aunswereth Valde mihi Epistolas eas esse suspectas that is That hee suspecteth greatlie those Epistles of Boniface vvhere-as their owne Lindanus sayeth That hee that scorneth those as forged I pray you vvhat will hee leaue sayeth hee of all the Storie of Antiquitie safe or sound vnto vs And when wee produce Socrates Testimonie against the Antiquitie of the fourtie dayes of their Popish Lent Bellarmine answereth That it is probable that Socrates booke is corrupted 3. How they admit them as true onelie when they make for them but otherwyse roughlie reject them TO cleare this out of our foresayde Bellarmine when hee is to liberate Pope Liberius of Arrianisme hee citeth the Testimonie of Socrates Zozomen and Nicepâ—orus as the faithfull Recorders of that Age and yet when Socrates is cited by vs to witnesse the Nicen Councels acquiescing to Paphnutius speach concerning the married Clergie and Zozomen is brought to witnesse Nectarius fact against Auricular Confession Bellarmine calleth â—hem both in those points manifest Liars and Heretickes even as Baronius sayth the lyke of Nicephorus whereas their owne Canus avoweth all those to bee Probatae fidei Authores that is Authors of approved Credite In lyke manner Sopbronius and Simeon Metaphrastes are cited by Bellarmine ut illustres Historici to proue his point of Papacie but when they report that Linus died before Peter whome they make to haue beene Pope after Peter and â—o â—alsifieth their Succession then are they disdainfullie repudiated by Bellarmine Lyke-wyse Bellarmine adduceth Zonaras to proue Honorius Innocencie as there-in one of sole and singular Authoritie yet in another case concerning the Emperour Constantines commanding of Pope Sylvester Bellarmine rejecteth his Narration and Testimonie Also Bellarmine adduceth Marianus Scotus whom Baronius calleth Nobilis Chronologus to proue Pope Zacharie's just deposing of Childerike King of France and Pope Gregorie's the seaventh just oppositioÌ„ to Henrie the fourth But when Fasciculus Temporum who followeth him and the Passionall two of their famous Histories are produced to improoue Peter's sitting at Rome Bellarmine answereth Wee justlie contemne sayeth hee Fasciculus Temporum and the Passional chiefelie seeing Fasciculus followeth Marianus Scotus who contradicteth most clearlie both himselfe and the Trueth Againe for the justnesse of the fore-named Pope Zacharie's deposition of King Childericke Bellarmine citeth Sigebert but when hee is cited to testifie the Innocencie of Henrie the fourth whom Hildebrand persecuted then Bellarmine alleadgeth him to bee vnworthie of Credite Lykewyse for the clearing of the orderlie and just proceedinges in Pope Gregorie's Election to the Papacie Bellarmine citeth Platina as the onelie saythfull Recorder in whom sayeth hee is the verie forme of his election set downe But when hee is adduced by vs to prooue the noveltie of Auricular Confession and that the first enjoynet there-of was Innocent the third Bellarmine rejecteth Platina saying I trow it bee a Lie sayeth hee which Platina reporteth adding that hee is no authorized Author altho his Declaration in his Preface to the Pope by whose command hee vvrote doeth evidentlie shovv the contrarie In lyke manner in a matter of Historie for proofe that Peter substituted Clement to succeed him Bellarmine citeth Tertullian Tanquam gravissimus author but vvhen hee is adduced by vs to proue that Pope Zepherin vvas a Monatist in this poynt of Historie Bellarmine answereth That there is no trust to bee given to him Also Gregorie's Dialogues and the Stories there-in contayned are cyted by Bellarmine for Monasticall lyfe and invocation of Sayncts c. but is rejected as false when he ridiculouslie telleth of a Purgatorie of Soules after death into warme Bathes Thus vse they their Historicians at their pleasure whether ancient or more recent even as Herod vsed the Baptist who altho hee heard him in manie things gladlie yet he rejected and persecuted him in the matter of Herodias 4. How they haue so forged and corrupted Recordes that are extant and taken others al-together out of the way that in things concerning the Trueth which maketh agaynst them they haue left verie little to bee seene and feysted in manie contrarie Falsehoods THE thing that ever that Whoore of Babylon hath most laboured for and her Suppostes for her haue most endevoured hath beene still A Supreame and sole Soveraignitie The which altho a Pope and one of the Sitters on that Scarlet-coloured Beast doeth ingenuouslie confesse That Rome was free and farre from the lyke Challenge or the Church of GOD from the acknowledgement of anie such Diotrephes-lyke Preheminence in her purest and primitiue tymes whyle as shee remayned as an holie and chaste Spouse vnto CHRIST vnder the Dragon's Persecution till the tyme of the Councell of Nice Yet that the World may bee borne in hand That such Supremacie as is nowe challenged was ever reckoned due to that Seate of Majestie and that even from the verie beginning and profession of true Christianitie that shee did sit as a Queene there-fore for probation heere-of and to make vp that Gappe betweene the Apostolicall tymes and that Councell of Nice they haue forged some Decretall Epistles of the bishops of Rome to haue interveaned fraughted with no other Ballast nor Burden but Soveraignitie and their Hornes still sounding on high the trebble tune onelie of Lordes Paramont and Vniversall Seignorie And if the Nicene Fathers haue beene too niggardlie disposed by passing a Sentence of confyning those Romane bishops within their owne Circuites agaynst anie such boundlesse and vniversall Supremacie then the VVorlde must knowe that shee is not so destitute of Lovers but that shee hath her Favourites which can mende their Fault and lyke Picke-Lockes with wrong Keyes release their holie Mother from such narrowe Imprisonment and can make Canons before hande to bee vrged in due tyme by their pope Zozimus and to giue such an hard Charge to a whole Africane Councell as they shall bee in hope that those shall yeelde presentlie to such a braue Batterie VVhich if that fayle them as vnluckilie it did and that Paper onelie bee found in the shot in place of hard Bullet Then shall bee