sword in the scabberd that is the true sense of the Scripture in the sheath of the letter The Scriptures doe not containe clearely all the mysteries of Religion for they were not giuen to that end to prescribe an absolute forme of faith but Tradition containes in it all truth it comprehends all the mysteries of faith and all the estate of Christian Religion and resolues all doubts which may arise concerning faith and from hence it will follow that Tradition is the Interpreter of all Scriptures the Iudge of all Controuersies the Remouer of all errors and from whose judgment we ought not to appeale to an other Iudge yea rather all Iudges are bound both to regard and follow her judgement Now if we looke backe and consider those blasphemous speeches vsed against the Scriptures and compare those passages with the reuerend regard they giue vnto Traditions wee cannot but conceiue there were some speciall reasons that induced the Pope Trent Councell to set Traditions in the first place Quam TraditionuÌ„ authoritateÌ„ si tollas nutare iam vacillare videbuntur Andrad de Orth. expli lib. 2. Andradius who well vnderstood the state of the Church of Rome being present at the making of that decree giues this generall lesson in their behalfe Many poynts of Romane doctrine would reele and totter if they were not supported by the helpe of Traditions But it may not bee forgotten Sutor de Translat Bibl. c. 22. their owne Monke Petrus de Sutor more particularly shewes one speciall cause why the Scriptures were denied vnto the lay people viz. Because many things being taught by the Romane Church and not contained in the Scriptures would more easily drawe the people from the traditions and obseruances of their Church And another reason why Traditions are in that speciall request aboue the Scriptures is rendred by their owne Bishop Canus Canus loc Theol lib. 3. cap. 3. Because Tradition is not onely of greater force against heretiques then the Scripture but almost all disputation with heretiques is to bee referred to Traditions Thus you see by the confessions of two learned Romanists there was great cause why traditions should haue the first place amongst the Articles of the Creed for the one saith they preuent the reading of the Scriptures which otherwise would discouer the doctrine of their Church the other saith they are more availeable then the Scriptures to confute the doctrine of heretiques These testimonies premised for the honour and authoritie of Papall Traditions let vs examine what are meant by Traditions and next which are those Traditions that are of that high esteeme in the Romane Church for if their Traditions bee of equall authoritie with the Scriptures and yet are not contained in the Scriptures there is great reason they should bee approoued by testimonies and witnesses aequiualent to the Scriptures Kellis Suruey l. 8. c. 3. Doctor Kellison tells vs that Tradition is nothing else but an opinion or custome of the Church not written in holy Scriptures but yet deliuered by the hands of the Church from time to time from Christians to Christians euen to the last age And Saint Austen declareth more properly VVhatsoeuer the Vniuersall Church doth hold Aug. lib 4. contra Donat c. 24. not being ordained by Councells but hath beene euer held that is beleeued most rightly to be an Apostolicall Tradition It appeares therefore that Papall Traditions which are of equall authority with the Scriptures must haue Vniuersalitie of Churches and consent of ages or to vse the wordes of their Trent Councell Such as are preserued by a continuall succession in the Catholike Church All doctrinall Traditions of this nature are receiued by the Reformed Churches for wee all professe with the same Father Conc. Trid. Sess 4. Whatsoeuer is vsed by the Church throughout all the world is to bee obserued and it would bee most insolent madnesse to dispute against the same Let vs heare therefore out of their owne mouthes what are those Traditions which are not written in any Apostolique Authour and yet haue those requisite conditions and speciall characters of the Roman Church viz. Antiquity Vniuersality and Succession Pet. à Soto in lib. cont Brentium Petrus à Soto giues vs to vnderstand that the sacrifice of the Altar the vnction of Chrysme Inuocation of Saints Prayers for the dead the Popes Supremacie Consecration of water in Baptisme the whole Sacrament of Confirmation Orders Matrimony Penance Extreame vnction Merit of workes Necessitie of satisfaction and confession to a Priest are all Traditions of the Romane Church Canis in Catech. c. 5. de precept Eccles Coster in refut script Wallesij antith 6. Canus loc Theol. li 3. ca. 3. Canisius and Costerus referre to Traditions the worship of Images set times of fasting all the Ceremonies of the Masse Melchior Canus tells vs the imploring helpe of holy Martyrs and celebrating their memories the worshipping of Images the consecrating and receiuing of the body and blood of Christ by the Priest the Sacraments of Confirmation and Orders not to bee reiterated are no where happily to bee found in Scriptures but amongst all the Romanists as it is obserued by reuerend Whitakers there is none doth so fully and punctually set downe the Traditions of the Romane Church as their Bishop Lindan who amongst other Traditions Whit. coÌ„tr 1. c. 5. quest 6. mentions the Reall presence the Communion vnder one kinde priuate Masse Indulgences Purgatory Peters liuing and dying at Rome All or most of these Traditions are substantiall and fundamentall poynts and the denyall of them makes a man an heretike in their Church Now it is very obseruable in the first place that no vnwritten Tradition hath any ground or foundation in the Scripture Peres de Tradit p 4. for Tradition is so taken saith Peresius that it is distinguished against the doctrine which is found in the Canonicall bookes of Scripture and consequently touching all or any of the Papall Traditions there is no vse at all of Scriptures Herein then stands the difference betwixt the Church of Rome and vs Multa pertinere ad Christianorum doctrinam et fideÌ„ quae nec apertè nec obscuâ—è in sacris literis coÌ„tinentur Canus loc Theol. ca. 3. fund 3. There are many things saith Canus belonging to the doctrine faith of Christians which are neyther contained in the sacred Scriptures manifestly or obscurely and this he vnderstands by the Traditions of his owne Church There is no point of Faith taught in our Church which is not expressely contained in the Scriptures or by necessarie consequence deduced from thence and if we receiue the witnesse of men yet the witnesse of God is greater 1. Ioh. 5.9 But that which is incongruous to common sense and altogether different from the Romish doctrine those men which generally professe that vnwritten Traditions are so called because they are distinguished from the word written as Bellarmine confesseth
natura panis vini the substance or nature of bread ceaseth not or perisheth not Thus briefly I haue giuen you a taste of the generall doctrine of the Fathers in the first ages who publikely professed the Protestant Faith that the Eucharist was altogether a spirituall food and that the nature of bread and the very substance of bread did remaine after consecration Touching Succession To let passe many Writers of eminent note in the Romane Church who in the later ages opposed Transubstantiation as namely Bertram Aelfrick Rupertus Rabanus Maurus and diuers others who were neuer condemned by their owne Church Looke vpon the doctrine of the Greeke Church and you shall find they haue kept the ancient faith of the Sacrament successiuely from their Predecessors Pope Eugenius after hee had answered the Grecians at the Councell of Florence that hee was well satisfied by them touching the Procession of the holy Ghost Operae pretium est vt de Purgatorio igne de summo Pontificis principatu et de Azimo et fermeÌ„tato pane agamus vt omni ex parte coniunctio nostra sit absoluta Con. Florent Sess 25. tells them further it was well worth the labour to treat of other points in difference as namely of Purgatorie of the Supremacie of Leauened bread and of Transubstantiation that their agreement might stand absolute in all respects If Transubstantiation and the other poynts of doctrine had bin successiuely receiued with the vniforme consent of the Greeke Church there had needed no reconciliation at that time betweene the Easterne and Westerne Churches for those Tenets and that wee might yet farther vnderstand the difference betwixt them was great in this very question Marcus the Archbishop of Ephesus speaking of the Romane Masse Casaub answ to the Ep. of C. Peron p. 42. affirmes It is manifestly repugnant to the Expositions and interpretations which wee haue receiued by Tradition and to the words of our Lord and to the meaning of those words And those which defend the Romane Rites concerning this matter the same Marcus pronounceth that they deserue to bee pitied both in regard of their double ignorance and their profound sottishnes It is true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greeke Church doth hold there is a mysticall transmutation in the Sacrament but withall they deny a Transubstantiation they deny that any alteration is made by the wordes of consecration which is the generall Tenet of the Roman Church nay more they call it bread after the words of Consecration are vttered Touching the first Salmeron the Iesuite speaking in the person of the Grecians deliuers their opinion in this maner Dan. ChaÌ„ Panstr lib. 6 de Euch. c. 7 Forasmuch as the Benediction is not superfluous or vaine neither gaue Christ simply bread it followeth that when he gaue it the transmutation was already made and those words This is my body did demonstrate what was conteined in the bread not what was made by them De diuino denique sacrificio quaesitum est â latinis quomodò prolatuÌ„ Christi verbù accipite et comedite hoc est enim corpê° meuÌ„ vos haÌ„c posteà orationem additis dicentes Et fac quidem hunc panem pretiosum corpus Christi tui sancto tuo spiritu transmutans Concil Florent Sess 25. p. 595. Binius This confession is agreeable to that question the Romanists put to the Grecians at the Councell of Florence viz. Why they vsed to pray after the words of Consecration in this manner Make this bread the precious Bodie of Christ and so call it bread after Consecration To which the Grecians made answere Wee confesse by these words This is my body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bread is consecrated which Binius most falsely hath translated Transubstantiated and becomes the body of Christ and wee pray that the holy Ghost may descend vpon vs and change the bread and make it the body of Christ to vs to the spirituall food of our soules Transubstantiari And that wee may know what is meant by that change or transmutation in the Sacrament Binius in Conc. Flor. Sess 25. p. 695. the Patriarch tells vs The body and blood of Christ are truely mysteries Patr Resp 1 ca. 10. 13. not that these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are changed into humane flesh but we into them And for further confirmation of our doctrine that it is not the reall and substantiall flesh of Christ which is offered but the Sacrament of his flesh Nec data est tâ—c â—aro Domini quaÌ„ gestebat Apostolis comedenda neque sanguis bibeÌ„dus nec etiam nunc in sacro hoc ritu descendit Dominicum corpus de coelo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blasphemia enim hoc esset patr Resp 1 cap. 10. de Coenâ Domini hee tells vs The flesh of Christ which hee carried about him was not giuen to his Apostles to bee eaten nor his blood to bee drunke neither doth the body of our Lord at this day descend from heauen in the Sacrament for this saith hee were blasphemy And certainely if neither Christs Bodie in which hee suffered nor his body glorified be present in the Sacrament as this Patriarch professeth there can bee no corporall no reall and substantiall presence of that or any other body and consequently no Transubstantiation no Article of Faith no Apostolique Tradition as is pretended in the fift place Prayer in an vnknowne tongue PRayer and Seruice in an vnknown tongue is a Tradition of the Romane Church and reputed of equall authoritie with the Scripture yet this doctrine wants Antiquitie Vniuersality and Succession Touching Antiquitie Cassander tells vs Cassan Liturg c. 28. The Canonicall prayers especially the words of Consecration of the body and blood of Christ the ancient Fathers did so reade it that all the people might vnderstand it and say Amen And it is the confession of Mr. Harding to Bishop Iewel Iewel in 3. Aâ—t Diuâ—s 28. Verily in the primitiue Church prayer and seruice in a knowne tongue was necessary when faith was a learning and therefore the prayers were made then in a common tongue knowne to the people for cause of their instruction And Card. Bellarmine professeth Bell. de ver Dei l. 2. c. 16 that all the people in the first ages in the time of diuine Seruice did answere one Amen as vnderstanding the Priest and ioyning with him in prayer Touching Vniuersalitie It was the custome of the ancient Church as appeareth by the Popes Decretals whereby it was publiquely proclaimed Decr. Greg. lib. tit 31. de offic Iud. Ord. ca. 14. Wee command that the Bishops of such cities and Diocesses where nations are mingled together prouide meet men to minister the holy Seruice according to the diuersitie of their maners and languages Touching Succession Bellarmine confesseth Bell. de ver Dei l. 2. c. 16. that the custome of celebrating diuine Seruice in a knowne tongue
our aduersaries makes nothing for their purpose for if Cyprian say that Infidelitie cannot come to the Romans whose faith was praised by the Apostles mouth then can none of the people of Rome erre because the faith of them all was praised by the Apostles mouth but the trueth is this holy Father speakes not there of matters of faith nor of the stabilitie of the Romane Church although most Romanists so translate it and apply it but of the tumultuous and disorderly courses of certain lewd persons who being censured by the Bishops of Africa fled to the Bishop of Rome for protection of their cause and therupon vpbraideth them that they came to Rome with lyes and tales which could finde no admittance nor harbour there Nauigare audent et à schismaticis et profanis literas ferre nec cogitare eos esse Romanos quorum fides Apostolo praedicante laudata est adquos persidia non potest habere accessum Cypr. lib. 1. Epist 3. when as they might wel vnderstand that the Romans were men whose Faith was commended by the Apostle Et ad quos perfidia non potest habere accessum vnto whom perfidiousnesse could haue no accesse that is they would giue no eare to their perfidious and calumnious suggestioÌ„s This therefore I must needs say is vnfaithfulnesse and perfidiousnes in the Church of Rome wilfully to misapply those things which make nothing for them I proceed from the infallibilitie of the Church to the authoritie of it wherein you shall likewise obserue the Romanists doe insist especially vpon that knowne confession of St. Austen Ego vero Evangelio noÌ„ credereÌ„ nisi me Catholicae Ecclesiae coÌ„moueret authoritas Aug. contr Ep. Fund cap. 5. I should not haue beleeued the Gospell except the Authoritie of the Church had mooued mee thereunto But I pray what doe these words concerne the Roman Church why should they bee applied rather to the Roman then to his owne Church in Africa or our Chuch in England for hee speakes not of the Roman Church or any particular Church but of the Church indefinitly Moreouer their owne Canus professeth Canus loc Theol. lib. 2. cap. 8. that St. Austen had to doe with a Manichee who would haue a certaine Gospell of his owne admitted without further dispute In this case saith he St. Austen puts the question What if you finde one which doeth not beleeue the Gospell what motiue would you vse to such a one to bring him to your beliefe I for my part saith hee should not haue beene brought to imbrace the Gospell if the Churches authoritie had not swayed with me 〈…〉 reâ— Cyâ— Epiâ— And from hence also Bishop Canus drawes this sound conclusion The faith of the Gospel is not founded vpon the authority of the Church This Exposition of their Romanist is agreeable to our belielfe for wee professe that the first outward motiue to bring men to the knowledge of the Scriptures is the authoritie of Gods Church Hooker Eccles Polit. lib. 3. If I beleeue the Gospell saith Hooker yet is Reason of singular good vse for that it confirmeth me in this my beliefe the more If I doe beleeue as yet neuerthelesse to bring mee to the number of beleeuers except reason did somewhat helpe and were an instrument which God doeth vse to such purposes what should it boot to dispute with infidels and godlesse persons for their conversion and perswasion in that poynt Hee therefore that shall conclude from St. Austens doctrine which he professed in the name of an heretike let him receiue his answer from the same Father when he makes his confession as a true Catholike Ex veritatis ore agnosoo Ecclesiam participem veritatis Aug. in Psal 57. By the mouth of God which is the trueth I know the Church of God which is partaker of the trueth But as it happeneth sometimes that hee who hath fallen into the hands of an vnskilfull Physician is loath afterwards to commit himself euen to a good one Aug. lib. 6. Confess c. 4 So was it in the state of my soule saith Austen which could not bee healed by beleeuing and for feare of beleeuing false things it refused to be cured by true ones And in the Chapter following whilest hee was yet a Manichee hee makes this humble confession Thou Lord Idem Confess l. 6 c. 5. didst perswade mee thus I say not that they were blameable who beleeued thy Bookes which thou hast grounded by such authoritie throughout almost all the nations of the earth but that they indeed were blameable who beleeued them not and that no â—are was to bee giuen to any if peraduenture they should say to mee How dost thou know that these Bookes were imparted to mankind by the Spirit of that one God who is true in himselfe and most true when hee speaketh to vs for that is the very thing it selfe which is especially to bee beleeued Thus St. Austen the Catholique interprets Austen the Heretique After his conversion to the trueth the blessed Spirit did perswade him that there was no eare to bee giuen to those men which made such doubts and questions as are dayly made in the Church of Rome viz. How doe you know the Scriptures to bee the Word of God but as the Samaritans beleeued that Christ was the promised Sauiour vpon the report of a woman yet afterwards when they heard him themselues they professed they beleeued him for his owne sake and not for the womans report So likewise this holy Father first conferred with flesh and blood as the most knowne familiar meanes to introduce a sauing knowledge but after hee had receiued the Spirit and word of trueth he like the Samaritans beleeued the Gospel not for the Churches sake but for Christs own authoritie and his Gospels sake The Authoritie of the Church is rightly compared to a Key which openeth the dore of entrance into the knowledge of the Scripture now when a man hath entred viewed the house and by viewing it likes it and vpon liking resolues vnchangeably to dwell there hee doeth not set vp his resolution vpon the key that let him in but vpon the goodnesse and commodiousnes which he sees in the house I omit diuers Expositions of the learned Romanists touching this saying of Austen Durand l. 3 Dist 24 q. 1 Diedo de Eccl. Script dogm lib. 4. c. 4. Geâ—s de vita spir Animae lect 2. Coroll 7. Durand Driedo and Gerson tell vs That those words of Saint Austen had relation to the Primitiue Church which both saw Christs person and his miracles heard his doctrine Aquinas saith Augustinus de Ecclesia vt causa praeponente non vt fundamento fidei loquitur A quin. in 2 2. quaest 2. art 7. that St. Austen spake of the Church as an ouer-ruling cause but not as a foundation of Faith And for a conclusion of this poynt The minde of the faithfull beleeuer doth not rest in the
Church of Rome which of long time did reuolt from Christ secretly was neere revolting from him openly And in the Raigne of Henry the first Ann. 1100. inseratur The Church of Leodium sends forth this complaint In time past I was wont to Interpret Fulke in Rhem. Testam p 892. that Peter by Babylon did signifie Rome because at that time it was confused with Idolatrie and filthynesse but now my sorrow doth interpret vnto mee Plerique omnes boni iuâ—i aperti ingenuâ— simplices tum imperiuÌ„ Antichristi coepisse quod ea quae Christê° seruator no fleâ— tot antè annos praecixerat euenisse teÌ„pore cernebant c. Auent de Tyrannide Pontificis that Peter calling the Church together in Babylon foresaw by the Spirit of Prophecie that confusion of dissention wherwith the Church at this day is rent in peeces And saith Sigebert All good men and iust and honest and ingenious men held that the Kingdome of Antichrist was then begunne because they saw the accomplishment of those things which our Sauiour had so long time foretold In the twelfe Age Ann. 1100. to 1200. Honorius of Authun in France openly cries out Verte te ad ciues Babiloniae et vide veni hâ—c ad supercilii montes vt cuncta possis cernere aed ficia damnatae ciuitatis verte te ad CleruÌ„ et in uenies ibi Bestia tentortum Dei seruitiuÌ„ negliguÌ„t sacerdotium per inunditiam postuunt populum per simulationeÌ„ seducunt omnes Scripturas ad salâ—teÌ„ pertinentes ab dicant c. Honor. August in Dialog de Praedest lib. Arbitr Mat. Paris in Hent 3. Turne thee to the Citizens of Babylon and see what they are ascend to the toppe of the Mountaine from whence thou mayest behold all the buildings of that damned Citie consider the principall persons there and thou shalt find the Sea of the Beast In the Cleargie thou shalt find the Beasts Tent for they neglect the seruice of God pollute his Priesthood seduce his people reiect all the Scriptures which belong vnto Saluation And Mathew Paris describeth the state of the Church of England vnder Gregory and Innocent In those dayes Faith waxed cold and scarsely seemed to sparkle being almost brought to ashes Religion is become base and vile and the Daughter of Sion is a bold faced Harlot without shame He further complaines that the Monkes and Fryars of that Age did wholly neglect the Preaching of Gods Word and for that cause he pretends there was a deuised Epistle sent from Hell to the holy Fraternities Math. Paris in Will Conquer Wherein Sathan and all the company of Hell did s nd thankes to the whole Ecclesiastical Order that wheras in nothing they were wanting to their owne pleasures they suffered by their neglect of Preaching such a number of soules vnder them to go to hell Lat. abbots Bishops p. 383. as no Ages past had seene the like And Robertus Gallus reputed a famous Preacher in those times amongst certaine visions of his owne shewes vs That in those dayes there was scarse any bloud or life remaining in the members of the Church when as the Doctrin which is the soule and life of the Church OrabaÌ„ flexis genibus erecta facie ad coeluÌ„ iuxta Altare Sancti Iacobi Parisiis c Robertus Gallus was altered and decayed I did pray saith hee on my knees with my face towards heauen neere to the Altar at St. Iames at Paris on the right hand and I saw in the ayre before me the body of the onely high Priest clad in white Silken robes and his backe was towards the East with his hands lifted up towards the West Morney Myst of Iniqu pa. 401 or 434. as Priests vsually stand while they say Masse I did not see his head and beholding wishly whether he were altogether without a head or no I saw his head leane and withered as if it had bene all of wood and the Spirit of the Lord said this signifieth the state of the Roman Church Ann. 1200. to 1300. In the thirteenth Age Grosted Bishop of Lincolne complained of many errors in the Church Innocent 4. in Math. Paris in Henr. 3.844 847. 848. and sought for a reformation and for that cause we may read in Mathew Paris the Pope resolued to Excommunicate and accurse him but this Bishop withstood the Popes Bulles and for his courage in that good cause was termed Romanorum malleus the Hammer of the Roman Church neither did hee oppose those abuses alone but the Cardinalls at that time withstood the Pope in his behalfe affirmed that the things wherewith hee charged the Pope were most true and thereupon they answered the Pope it was not safe for him so to proceede lest a tumult should follow especially say they seeing it is knowne there must bee a departure from vs and a forsaking of the Roman See Petrarch who well vnderstood the Doctrine of those times in his Latine Epistles which are full of wisdome and grauitie tells them Noui expertus c. I speake of my knowledge Noui expertus vt nulla ibi pietas nulla charitas nulla fides nulla Dei reuerentia in the Pope and his followers there is neither Faith godlinesse nor Truth the Popes Chaire is the Chaire of lying that is a defection a reuolt an apostacie of people which vnder the Standard of Christ rebell against Christ and fight for Satan they esteeme the Gospell for a Fable and the promises of the life to come for lyes About the same time Michael Cecenas Generall of the Order of Franciscans affirming the different opinions of different Members in the same Church Mich Cecenas contr Tyrannid Papae proclaimeth There were two Churches the one of the wicked sort flourishing in which the Pope raigned the other of godly and good men and this Church he presecuted In the fourteenth Age Ann. 1300. to 1400. Occham a learned Schooleman makes this complaint Alas the time of which the blessed Apostle prophecied when men will not suffer wholesome doctrine c. This Prophecie is altogether fulfilled in our dayes for behold there are many that peruert the holy Scriptures deny the sayings of the holy Fathers reiect the Canon of the Church molest persecute and bring into bondage and without mercy torment and afflict euen vnto death them that defend the trueth so that wee may rightly say of our times Occham procl com err Iohan. 22. that which Daniel long since pronounced Iniquitie is gone from Babylon from the Elders and Iudges which seemed to gouerne and rule the people for many that should bee Pillars in the Church of God and defend the trueth euen vnto blood cast themselues headlong into the pit of Heresies Ann. 1400. to 1500. In the fifteenth Age Gerson the Chancellour of Paris bids you open your eyes Gers declarat defect virorum and see if the Houses of
as a necessary poynt of saluation I will beleeue it also or at leastwise will bee humblie silent not taking vpon mee to condemne the same I speake not this as if we should decline the practise of the ancient Church in expounding Scripture by Scripture Concil Trid. Sess 1. but to demonstrate to the world that our aduersaries in this poynt of their faith haue neither followed the ancient Church nor the Decree of their Trent Councell whereby it shall appeare that either this Article was newly created or the former Popes and Councels haue disagreed from the latter Cardinall Caietan was so farre from subscribing to the Popes Creed in this poynt that on the contrary hee giues this Praemonition to the Reader of the Scriptures Not to loathe the new sense of the holy Scriptures for this Nullus itaque detestetur nouuÌ„ sacra scripturae seÌ„sum ex hoc qd dissonat à priscis Doctoribus sed fcrutetur perspicacius textuÌ„ ac cótextuÌ„ Scripturae si quadrare inuenerit laudet DeuÌ„ qui noÌ„ alligauit expositionem ScripturaruÌ„ sacrarum priscoruÌ„ Doctorum sensibus Caiet in Genes 1. that it dissenteth from the ancient Doctors but to search more exactly the Text and coherence of the Scriptures and if hee finde it agree to praise God that hath not tyed the exposition of the Scriptures to the sense of the ancient Doctors This Protestant doctrine is farre different from the Tenet of the Roman Church insomuch that Bishop Canus his fellow Romanist was much troubled that a prime Cardinall should oppose an Article of the Romane Creed one while he chargeth him that acutiùs multò quam foelicius hee expounded the Scriptures in some places more wittily then happily an other while he would so seeme to excuse him that hee might be convinced by this or the like argument To follow the Fathers in all Canus ibid. were to condemne our owne witts and depriue our selues of the meanes to finde out the trueth What arguments might preuaile with the Cardinall I cannot tell but sure I am his doctrine disagreed from the Article of the Roman faith And Doctor Payna Andradius a principall Pillar of the Trent Councell rebuketh Canus for his rash reproouing of Caictan and defendeth his Tenet with the same doctrine Andra. def fid Tricen lib 2. Hee teacheth that when the Fathers seeke the literall sense of the Scriptures they doe not alwayes find them but giue diuers senses one vnlike to an other Hee professeth Wee may forsake their senses all and bring a new vnlike to theirs He addeth further that experience forceth vs to confesse vnlesse wee will bee vnthankefull to most excellent wits that very many things in Moses and the Prophets are in this our age expounded more exactly through the diligence of learned men then euer they were before And thereupon he concludeth that the holy Ghost the onely and faithfull Interpreter of the Scriptures would haue many things to bee knowne to vs which our Ancestors knewe not and hath wrought by meanes vnknowne to vs knowne to him that the Fathers noted good and godly mysteries out of very many places of the Scriptures whereof the right and naturall sense hath been found out by posteritie And thus Canus against Cajetan and Andradius against Canus and Cajetan and Andradius both against the Trent Article allowe the Exposition of Scripture by Scripture and somtimes against the streme of Fathers I proceed to the examination of more witnesses and I call Cardinall Bellarmine to testifie the same doctrine that neither hee nor his associates doe holde themselues tyed by their new Article of faith to the Exposition of the Fathers It is one thing saith hee to interpret the Law as a Doctor Aliud est interpretari legem more Doctoris a liud more Iudicis c. Bell. de verbo Dei lib. 3. cap. 10. an other thing as a Iudge of the one is required Learning of the other Authoritie the opinion of the Doctors is to be followed according to reason but the Iudges opinion is to bee followed of necessitie Saint Austen and the Fathers in their Expositions supplyed the places of Doctors Scripta PatruÌ„ noÌ„ sunt Regulae nec habent authoritatem obligandi Idem ibid. which we may follow as wee see cause the Pope and Councell supply the places of Iudges with a Commission from God and therefore they must be obserued and followed of necessitie Thus we haue seene three seuerall Iudges and Expositors of the Scriptures First the ancient Fathers made the Scriptures the onely Iudges and true Interpreters of themselues next the Trent Doctors decreed the ancient Fathers for Interpreters and now at length the later Schoolemen haue proclaimed their Popes and Councels for their chiefest Iudges and best Interpreters of the Scriptures and These say they must bee followed of necessitie Durum telum Necessitas Pardon them Necessitie is a deadly dart there is no necessitie by their doctrine to obey the expositions of Fathers which is the second Article of their Faith but there is a necessitie to obey the authoritie of their late Popes and Councels in their Exposition which is but matter of opinion and from hence it will follow that either the Articles of the Râ—man Creed were newly created by Pope Pius the fourth and that creation was not in his power or that those Doctors and Cardinals had not the oath administred vnto them or we may iustly suspect they haue forsworne themselues Neither was this the opinion of these particular men onely but the Roman Church notwithstanding their solemne protestation by which they are enioyned to interprete the Scriptures doth in many things by her owne confession waue the Interpretation of the Fathers Sanctissimos Patres quos Doctores Ecclesiae ob illoruÌ„ sublimem eruditionem meritò nominamus quantuÌ„libet spiritus sancti gratia prae aliis imbutos liqueat in interpretatione scripturaruÌ„ non semper ac in omnibus Catholica Ecclesia sequitur Baron Ann. Tom 1 ad ann 34 nu mar 213 It is the testimony of Cardinall Baronius Although the most holy Fathers whome for their great learning wee rightly terme the Doctors of the Church were indued aboue others with the grace of Gods holy Spirit yet the Catholique Roman Church doth not follow them alwayes and in all things expounding of the Scriptures Here is an other confession of a great Cardinall who was not ignorant of the Articles of his faith that notwithstanding the Trent Decree and the Popes Bull the Church did not alwayes follow the exposition of the Fathers Now if any shall require a reason why the Pope and Cardinalls of former ages dissent from others of these later times in expounding of the Scriptures Frier Stella who doth not condemne the Exposition giuen by the ancient Doctors Benè tameÌ„ scimus Pygmaeos gygaÌ„tum humeris impositos plusquaÌ„ ipsos gygantes videre Stel. enarrat in Luc. ca. 10. protesteth Hee knoweth full well
de Imag c. 16. whom the Church condemneth Bellarmine answers This booke was written in the beginning of his first conuersion to the Catholike Faith Aug. de corrept gra cap 1. D. Augustinus duÌ„ toto spiritus ac verboruÌ„ ardore pro defensione diuinae gratiae pugnat aduersus Pelagianos liberuÌ„ arbitriuÌ„ cuÌ„ iniuria diuinae gratiae exâ—olleÌ„tes in alteraÌ„ quasi foueam delaâ—s vtdetur minusque interdum iribuere quam par sit liberae hominis volâ—tati Sixt. Seneâ—â— in Bib. sanct l. 5 in Prefat Nos noÌ„ moueat Augustinus vel tantillum c. Episc Bitont comment in Ep. ad Rom. ca. 5. p. 270. 10. Saint Austen saith In doing good none can bee free in will and act vnlesse hee be free by him that said If the Sonne free you you are truely freed Sixtus Senensis saith Whilst Saint Austen doth contend earnestly against the Pelagians for the defence of diuine Grace hee doth seeme to fall into an other pit and sometimes attribute too little to Freewill But saith the Bishop of Bitonto Let not Saint Austen mooue vs at all for it is proper ana peculiar to him that when he opposetth any errour hee doeth it with that vehemencie that hee seemes to fauour an other errour euen so when hee prosecutes Arrius hee seemes to fauour Sabellius when Sabellius Arrius when Pelagius the Maniches when the Maniches Pelagius and this is very considerable and ought especially to be noted in him Lastly Saint Austen vpon the words of Christ saith Thou art Peter August de verb. Dom. Serm. 13. and vpon this Rocke which thou hast confessed vpon this Rock which thou hast knowne saying Thou art Christ the Son of the liuing God will I build my Church for the Rocke was Christ. Stapl. princip doct lib. 6. c. 3. Stapleton answers It was lapsus humanus an humane errour caused by the diuersitie of the Greek and Latin tongue which either hee was ignorant of or marked not Bell. li 1. de Pont. ca. 10. Bellarmine replies Saint Austen was deceiued by the ignorance onely of the Hebrew tongue But Albertus Pigghius concludes with a witnes against him Nusquam hanet nusquam figit sed vbique explorat vbique tentat et suberatur omnia et quicquid probabile occcurrit alicubi amplectitur qd coÌ„tinuò post displicet retractatur Ociose secum inquireÌ„tu et tentaÌ„tis omnia Alb. Piggh. Hier. Eccles lib. 3. c. 5. Nusquam haeret nusquam figit He neuer resolues certainly vpon any thing but as if he were idle-headed giuen to crotchets hee fetcheth about this way and that way and at length lighting vpon some probabilitie layeth hold on it and then dislikes it and presently retracts it Thus if wee may credit their best learned Romanists St. Austen did not agree constantly with himselfe nor others his doctrine is opposed by the consent of Fathers in the Trent Councell hee vsed not his owne meaning in fighting against heretiques If hee had been liuing in these dayes he would haue been of an other mind He is inconstant and fixeth in certaine vpon nothing but as an idle-headed man full of crotchets one while hee resolues an other while he retracts it You haue heard Saint Austens confession and our aduersaries solution touching the chiefe poynts in question betwixt vs wherby as yet I see no cause why the Romanists should brag of the ancient Fathers in generall nor of St. Austen in particular I proceed in the next place to examine the faith of Austen the Monke that it may appeare whether that doctrine which hee published heere in England aboue a thousand yeeres since bee consonant to our Religion or the doctrine of the Roman Church SECT XIII Saint Gregory pretended to bee the Founder of the Romane Religion in England by sending Austen the Monke for conuersion of this Nation in his vndoubted writings directly opposeth the Romish faith in the maine poynts thereof AVsten the Monke was sent into England by Gregorie the Great about the yeere 600 and is tearmed by the Romanists of this latter age Englands Apostle To say nothing of the haughtinesse of his person through whose pride and contempt twelue hundred poor Christians and holy men of Bangor were murdered as it is related by Venerable Bede Bede Hist Ang l. 2. c. 2 let vs obserue the doctrine of that age and because we haue no Records of the Monkes doctrine let vs reflect vpon Gregory the Great whose writings are extant and who without doubt professed the substance of that Faith which by his Warrant and Commission was then published in England by Austen the Monke It is the generall vote of the Romanists in this latter age that the Faith which Gregorie deliuered in his dayes was so true and Catholike that If an Angell from heauen should teach other doctrine then that we haue receiued from Gregorie wee are not to heare him Canus the Bishop of Canaries well vnderstood that this Assumpsit was of too large an extent and therfore wisely by way of preuention giues this caueat to the Reader Canus li. 11 loc Theol. c. 6. p. 540. It is fitting for a Diuine to bee admonished and not suddenly to bee perswaded that all things are perfect which great and learned Authors haue written as for example Gregorie and Bede the one in his Historie of England the other in his Bookes of Dialogues haue published such miracles commonly receiued and beleeued which the censurers of this age will thinke to be doubtfull and vncertaine I speake not this to decline the doctrine of Gregorie Quid est hoc quaeso te qd in hiâ— extremis temporibus tâ—m multa de animabus c Greg. Dial lib 4. cap. 40. for howsoeuer many ceremonies and strange opinions through visions and apparitions of dead men which Gregorie in his Dialogues complained of sprung vp in his dayes yet the principall poynts of doctrine did as yet remaine sound and stable so that setting aside his Dialogues which are but Aniles fabulae no way fit to prooue Articles of Faith In his vndoubted Writings there will bee found few or no substantiall points which are not agreeable to the Tenets of our Church and altogether different froÌ„ the Roman and that this may become more manifest to the Reader I haue compared the Trent Doctrine and ours with Gregorie that by parallelling the Articles on both sides the Antiquitie of the true Church may visibly appeare by the faith of Gregory The Canonicall Bookes of Scripture Gregorie We doe not amisse Non inordinatè agimê° si ex libris licet noÌ„ Canonicis sed tamen ad edificationeÌ„ Ecclesia editis testimonium proferamê° Greg. Moral lib. 19. ca 13. Artic 6. if wee bring forth a testimony out of the bookes of Maccabees which though they are not Canonicall yet are they set forth for the edification and instruction of the Church Church of England The books of Maccabees the Church doeth reade for
that some Councels rightly called are discarded by our aduersaries when they make against their Trent faith In the fourth Age In the yeere 317 The 4. Age Ann. 300. to 400. the Councell of Sinuessa is pretended to consist of 300 Bishops besides Presbyters and Deacons and this Councell is cited especially for the Popes Supremacie yet Binius the publisher of the Councels professeth Doctissimorū plurimi hac Acta spuria nullius ponderis esse validis sanè argumentis probare conati sunt Concil Sinuess Bin. p. 184. that this Councell Although it deserue great credit for the Martyrologies of the Church yet very many learned men account the Actes to bee spurious and of no force and validitie And this may shew the faith of their Supremacy is grounded vpon vncertain doubtful Coūcels The first Generall Councell of Nice was called in the yeere 325 and is cited by Bellarmine in the 69 Canon Bellar. de Vnct. li. 1. cap 4. to proue Extreame Vnction a Sacrament and Mr. Hart saith This Councell hath 80 Canons and in those Canons the Patriarkes are said to rule their subiects as the Pope is head of all the Patriarkes like Peter Yet 60 of these Canons were denied by Alipius Bishop of Tagasta by Cyril Bishop of Alexandria by Atticus Bishop of Constantinople and by St. Austen and the Councell of Africa who allowed only twentie and Raynold Hart. cap 9. Diuis 2. p. 575. saith Contius their Lawyer Their bastardie is proued euen by this that no man no not Gratian himselfe durst alleadge them And this may serue to shew that some counterfet Canons by their owne confessions are produced for their doctrine of Faith and Sacraments The Councell of Eliberis In the yeere 328 decreed Placuit picturas in Ecclesia non debere Canon 36. Suspicor in illo Canone imposturam Bar. An. ad an 57. nu 121. Bell de Imag l. 2. c. 9 That no Images should bee set vp in Churches Baronius answeres I suspect some iugling in this Canon Bellarmine answers It was a Councell consisting but of nineteene Bishops a Prouinciall Councell not confirmed by the Pope and it seemeth to haue erred in other Decrees Heere one Cardinall seemes to allow the Councell but not the Decree against Images the other disallowes the whole Councell as fallible both in that and other Decrees Howsoeuer this may serue to shew that there were Protestant Bishops in those dayes who made publique protestation against making and worshipping of Images and yet neither Canons nor Councels must be allowed if they make against an Article of their new Creed The Councell of Millan was cited in the yeere 355 and was vniuersall and consisted of three hundred and more Bishops and yet this Councell did erre in the cause of Athanasius Dyonisius Eusebius Paulinus Lucifer Rodanus Zozom l. 4. c. 8. for saith Zozomen Whereas 300 of the Westerne Bishops had consented that Athanasius should bee deposed from his Bishopricke there were onely fiue against fifteene score that withstood it The Councell of Ariminum was cited in the yeere 360 and was vniuersall and consisted of 600 Bishops Multis paucorum fraude deceptis Aug. contr◠Maxim lib. 3. cap. 14. but saith Austen Hereticall impietie vnder an hereticall Emperour assayed to ouerthrow the trueth the multitude being deceiued by the subtiltie of a few And saith Hierom Nomine vnitatis et fidei infidelitas scripta est Hier. advers Lucif In the name of vnitie and faith Infidelitie was decreed and written And these are Euidences that generall Councels haue erred may erre In the fift Age In the yere 455 The 5. Age Ann. 400. to 500. the generall Coūcell of Chalcedon was called it consisted of 630 Bishops and decreed Conc. Chal. Can. 28. that the Church of Rome should haue the primacy because the city of Rome was the Empire of the whole world This reason was so vnpleasing to Pope Leo at that time and the Romanists in these daies Bellar. de Rom. Pont. l. 2. c. 17. that C. Bellarmine cōplaines It was the Decree of a great Councell but not lawfully made and therefore of no force and authoritie for saith he not onely the Popes Legates reiected that Decree in the Councell but Pope Leo himselfe who confirmed the rest of the Decrees condemned it And this may serue to shew that the reasons and decrees of 630 Bishops are no decrees no reasons if the Pope or his Legats doe not allow them The 6. age Ann. 500. to 600. In the sixt Age The fift Generall Councell of Constantinople was called in the yeere 553 wherein both Pope Vigilius himselfe Crak def Eccl. Angl. cap. 12. and three Chapters of his Decrees were condemned as hereticall and accursed Lege Liberati Breuiarium ca. 22. Pont. ficale in vitâ Vigilij And this may serue to shew that the Pope may bee an heretike that a Coūcell is aboue the Pope who haue authority to condemne him or his Decrees as they find occasion and that the Decrees of former Councels may be corrected by the latter and consequently there is no certaintie no infallibilitie in Pope or Councels In the seuenth Age The sixt Generall Councell was called at Constantinople The 7. Age. Ann. 600. to 700. in the yeere 681 and is pretended by Crabbe Surius to haue nine Canons whereof the seuenth is cited by Bellarmine for Inuocation of Saints Bel de fact Beat. l 5. c. 19. l. 2. de Confir cap 40. Surius Candid lectori yet their owne Surius tells vs Those nine Canons are falsely ascribed to the sixt Synod yea those Canons are false and counterfet Caranza Sum Conc. in Concil 6 Constant saith Caranza Againe this Synode condemned Pope Honorius for a Monothelite Put saith Bellarmine wee may safely say Tutò dicere possumus Bel de Pōt lib 4. c. 11. the Fathers did vndeseruedly reckon Honorius amongst heretikes being deceiued by false reports and not vnderstanding the Epistles of Honorius Hence we may obserue that sometimes an Article of Faith as namely Inuocation of Saints is confirmed by our aduersaries from the authoritie of a generall Councel when it is knowne and confessed by themselues to bee counterfet and sometimes the Pope himselfe is adiudged an heretike by a Generall Councell when as for the honour of the Popes Supremacie and Infallibilitie the whole Councel must bee condemned Lastly if from the Decrees of this Generall Councel we shall note the errours of Councells in generall Albertus Pigghius a learned man saith Canus doeth demonstrate by many arguments Canus loc Theol. li. 5. cap. 1. that the Acts which beare the name of the sixt and seuenth Generall Councels containe many errors In the eight Age The second Councell of Nic◠The 8. Age Ann. 700. to 800. called in the yeere 788 and termed the Seuenth General Councell pronounced Anathema against Pope Honorius What answere therefore can bee
lusts hasten to Trent hyred and procured by the Pope to speake as hee would haue them vnlearned men they were and simple but for their impudencie and audacitie of much vse assoone as these had accesse to the Popes flatterers then did iniquitie reioyce to haue the vpper hand neither might any thing bee decreed but what made for them who made it their onely Religion to maintaine their Popes power and ryot One graue and learned man there was Bishop of Granado which could not away with such basenesse he as no sound Catholike what with feare and threatnings and what with intreatie was brought by the Councel to allow that which in heart hee disavowed In briefe it came to that issue by the dishonestie of them that were made and ordained for that purpose that the Councell seemed to consist not of Bishops but of shadowes not of men but of Images which like the statues of Daedalus had no motion from themselues but were carried vpon other mens shoulders The Bishops for the most part were hyrelings who like a paire of countrey bag-pipes vnlesse they were still blowne could make no musicke The holy Ghost had not to doe with that Councell wherein was nothing but worldly wisedome and that was wholly spent in propagating the Popes immoderate and shamefull Lordlinesse from whom as from an other Delphos they did wait for Oracles and from him in a Carriers clokebag was the holy Ghost sent of which they so much brag to sit at the sterne of their Councells and quod admodum ridiculum est which is most ridiculous when there fell good store of raine the holy Ghost could not come vnto theÌ„ before the floods were abated so it fell out that the spirit was not carried vpon the waters as wee reade in Genesis but besides them O strange and monstrous madnesse the Bishop like the people No act or Decree of theirs could be established vnles the Pope were made the first Author of that Decree How truely this learned Bishop hath deciphered the state and condition of that Councell I leaue to euery mans iudgement sure I am whilest many there carried the businesse with craft and ambition in those things which appertaine to Gods glory there was more attributed to the Councell of man then to the grace of God Adde to these testimonies the protestation of Francis the French King who was so farre from approuing the Decrees of the Councell Rex pubicè in co conueÌ„tu protestatus se illud neque pro â—ecumenico neque pro legitimo habere sed pro priuato coÌ„uentu c. Innoc Gent Trid. Sess 12. Hist of Trent lib. 4. p 319. Engl. that hee openly proclaimed that for his part he neither held it for a Generall nor yet for a lawfull Councell but for a priuate Conuenticle assembled for the ends of some priuate men and that neither hee nor his subiects were bound to obey it and that hee would haue this his Protestation inrolled amongst the Decrees of that Councell Adde to this the Protestation of all the Reformed Churches and diuers Christian Nations who at this day vtterly disavow the Trent doctrine Adde to this the protestation of the Ambassador to Charles the fifth Illyr in Protest cont Conc. Trident. who made his declaration in like manner I Iames Hurtado Mendoza in the name of the most mighty prince my lord Charles the Romane Emperour by his especiall commission and in the name of the Empire all other his Realmes and Dominions doe protest that the Legats and Bishops which are at Bonenia for the most part bound to your Holinesse wholly hanging vpon your beck haue no authoritie to make Lawes in cause of Reformation of Religion and maners I forbeare to speake more largely of the politike proceedings and the doctrine of Faith created and declared in this Councell The History of Trent published An. 1629. the former is accurately handled by the Historie of Trent and the later is fully confuted by our learned Chemnitius Chemnitij examen Conc. Trid. and as touching CouÌ„cels in generall let it suffice wee haue the testimonie of Cardinal Cusanus Multu Concilia ritè conuocatu errasse legimus Cusan Concord Cath. lib. 2 c. 3. In fidei definitionibus errasse etiaÌ„ vniuersalia sanctouÌ„ Patrum Concilia comperimus Pig Hier. Eccle. lib. 6. c. 13. Many plenarie Councells rightly called haue erred as we know by experience Let it suffice their own Albertus Pigghius giues his assent with vs that In matters of Faith Generall Councels haue erred as namely the Councell of Ariminum the second Councell of Ephesus both were generall and both doe witnesse that Generall Councells lawfully called may erre Let it suffice Panormitan their chiefest Canonist and Proctor for Pope Eugenius affirmeth plainly A Councell may erre as otherwise a Councell hath erred Panorm de Elect Electi potestate §. significasti about marriage to be contracted betwixt the rauisher and the rauished and the saying of Hierom as being of the sounder opinion was afterwards preferred before the Decree of the Councell And to preuent that common obiection of the Romanists that the Church would faile in faith if Councels should erre hee giues this full solution to the question Non obstat Idem Ibid. It hindreth vs little if it bee said a Councell cannot erre because Christ prayed for his Church that it should not faile For though a Generall Councell represent the whole vniuersall Church yet to speake trueth the vniuersall is not there precisely but by representation because the vniuersall Church consisteth of all the faithfull and this is the Church which cannot erre whereby it is not impossible but the true faith of Christ may continue in onely one person Therefore the Church is not said to faile nor to erre if the true faith remaine in any one And that no man might presume to relie in matters of faith either vpon Fathers or Councels St. Austen deliuers it for a safe and sure rule Aug lib. 2. de Baptist contr Donat c. 3. Whatsoeuer is found written in Scriptures may neither be doubted nor disputed whether it be true or right but the writings of Bishops may not onely bee disputed but corrected by Bishops that are more learned then themselues or by Councels and Nationall Councels by Plenary or Generall and euen Generall Councels may bee amended by the later My conclusion therefore shall be this Since the true Acts and Canons of Councels which make against the Supremacie against Inuocation of Saint against Images and the like are adiudged spurious and counterfet On the contrary since diuers Canons and Decrees are deuised for aduantage of their cause and namely to prooue their Reall Presence their Sacrament of Confirmation their Sacrament of Extreame Vnction the Popes Supremacie and the like which authorities are meerely forged and counterfet since the Bookes of Councells being negligently kept doe abound with many errours by the testimonies of our learned