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
his heauenly Angels to witnes that notwithstanding you obtrude the invisibility of our church as a stumbling blocke to the ignorant notwithstaÌ„ding your great brags of an outward face of an eminent and glorious Romane Church yet your Trent faith and doctrine vvas far froÌ„ the knovvledge of Christ his Apostles nay more if any Iesuite or all the Iesuites aliue can proue your Roman Faith had Antiquity Vniuersalitie and Succession in al ages and that your Trent Articles were plainly commonly and continually taught receiued de Fide as Articles of Faith before Luther let all the Anathema's in your Trent Councel fall vpon my head And as touching the great noise and rumors of your Catholike Church if you wil consider and vveigh it vvith wisdom and moderation you shall find it wholly depends vpon tvvo doubtfull and vncertain coÌ„clusions viz. The Infallibilitie of the Pope and the Intention of the Priest These are but tvvo slender threds to vphold the Vniuersall faith of all Christians and therfore blame not vs if such things seeme harsh and vntunable in our eares that many millions of soules shold depend vpon the Infallibility of one man that man by your own supposall may draw vvith him innumerable soules to hell That man vvho hath the name and nature of Antichrist in his person in the one as he is against Christ and his doctrine in the other as he claimes to be Christs Vicar sit in his stead for the very name of Antichrist imports both Anti-Christ signifies Against Christ and to be in the place of Christ That man vpon vvhose forehead by the testimonies of learned Authors the vvord Mysterie Dr. Iames in his Epist Dedicatory of the Corruption of the Fathers c. the very mark of the Beast was sometimes writteÌ„ That man who is pointed at by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be that Antichrist by his habitation seated vpon seuen hills Reuel 17. That man who hath the character of the man of sin 2. Thess 2.4 which aduaÌ„ceth himselfe aboue all that are called Gods I haue said you are Gods Psal 82.6 viz the Kings and Princes of the earth That man who hath published the doctrine of Deuils 1. Tim 4. by forbidding of meats and Marriage vnto Priestes Lastly that man whose Infallibility Conc. Flor. in Decret Eugenij whose Succession whose Orders whose Baptisme and Christianitie it selfe depends vpon the Intention of a silly Priest Bell de Iustif li 3. â— 8 of whose Intention none can be assured by your owne confessions It is not the great souÌ„d of a visible Church that must outface the truth for the emptiest vessels make the greatest souÌ„d neither is it the name of Catholike which you wholly appropriate to your selues sufficient to proue your Church Catholike nay more your pretences of Scriptures of Traditions of Fathers of Councels of an Infallible Church are but figge-leaues to couer the nakednesse of your nevv borne faith for it shall appeare by this small Treatise that your chiefest scriptures on which you build your Trent doctrine are Apocryphal your Traditions which you haue equalled to the Scriptures are Apostaticall your Fathers which you assume for Interpreters of the Scriptures are spurious and counterfet your Councels which depend vpoÌ„ the Infallibilitie of the Popes iudgment are erronious doubtful and your preteÌ„ded Catholike Church which is made the onely rule of Faith is neither a whole nor yet a sound member of the Catholike and Vniuersall Body This way therefore which you take is a cloke colour to darken truth by outward shewes and specious pretences and therefore Via Deuia a vvandring and By-way Neither is it your bitternesse and inuectiues against a Lay man shall make me silent in Gods cause for I say with Moses Num. 12.29 Would God al the Lords people could prophecie and I hope there will neuer be wanting a Mildab a Medab to assist Moses and Aaron that may bee able to vindicate Gods Honor and Truth ease our painful Pastors and Ministers which most laboriously performe the work of an Euangelist and conuert soules by preaching which yours peruert by Controuersies of Disputations I hope I say there wil be alwaies some who wil publish to the shame of your Romish Pastors the palpable ignorance of the Laitie who with an implicite faith inuolued obedience resigne vp their sight and senses to blind guides Let the Trueth of God and his Church flourish no rayling accusation of an Aduersary shall deterre mee from my seruice to his cause In the meane time I will appeale to your own consciences whether it bee Catholike doctrine or sauour of Christian Charitie which your Iesuites teach viz. Haereticos non magis audiendos esse etiamsi vera et sacris literis coÌ„sentanea dicant aut doceant quaÌ„ Diobolum Mald. in Math. 16.6 That the Reformed Churches are no more to be heard then the deuill himselfe although they speake trueth and agreeable to the Scriptures nay more I speak it with shame and griefe Discept Tâ—â—ol Sect. 2. the Pope at this day allowes the Talmud of the Iewes and yet prohibites the Books of Protestants Giue mee leaue therefore to speake to you as somtime S. Austen spake to the Donatists Aug. contr Petâ—l lib. 3. cap. 59. If you will be wise vnderstand the trueth it is well if otherwise it shall not grieue mee that I haue taken this paines for you for though your hearts returne not to the peace of the Church yet my peace shall returne to mee in the Church The cause is Gods the labour is mine if you wil reade it impartially and can shew me any error clearely faithfully and moderately I wil make a work of Retractations and professe openly with righteous Iob Iob 31.35 36. O that mine aduersary would write a Booke against mee I would take it vpon my shoulder and bind it as a Crowne vnto me H. L. The Contents Sect. 1. THe safest and onely infallible way to finde out the true Church is by the Scriptures Pag. 1. Sect. 2. Our Aduersaries pretences from the obscuritie of Scriptures and inconueniences of the Lay peoples reading them answered p. 16. Sect. 3. The Scripture according to the Iudgement of the ancient Fathers is the sole Iudge of Controuersies and Interpreter of it selfe p. 43. Sect. 4. Our Aduersaries howsoeuer they pretend by taking an oath to make the Fathers Interpreters of the Scriptures yet indeed they make themselues sole Interpreters of Scriptures and Fathers p. 58 Sect. 5. The intire Canon of Scriptures which wee professe without the Apocryphall additions is confirmed by pregnant testimonies in all ages and most of them acknowledged by the Romanists themselues p. 86 Sect. 6. Our Aduersaries pretences from the Authorities of Fathers and Councels to proue the Apocryphall Bookes Canonicall answered p. 122 Sect. 7. The Romanists in poynt of Traditions contradict the truth and themselues grounding
our aduersaries owne confessions the true and Orthodox Church did reiect those Apocryphall bookes which our Church refuseth which the Trent Councell allowes at this day for Canonicall And thus briefly I haue produced a Catalogue of ancient Fathers and moderne Writers in the Romane Church who haue witnessed with vs the same Canon of Scripture which wee professe at this day whereby I haue giuen you a taste of that challenge which God willing I purpose heereafter to make good in the principal points of our Religion that our Church and doctrine hath continued Visible in all ages euen to the dayes of Luther SECT VI. Our Aduersaries pretences from the authorities of Fathers and Councels to prooue the Apocryphall bookes Canonicall answered THe former Testimonies are so true and pregnant in our behalfe that our learned aduersaries are inforced to confesse that most of those Authours did reiect the bookes in question for Apocryphall To say nothing of the Trent Anathema layd vpon those reuerend Fathers and learned Doctors of the ancient and moderne Churches who reiected those bookes in all ages let vs weigh their chiefest reasons and arguments for defence of their cause and it will appeare there are no solid and certaine authorities to proue the Apocryphall books in question for canonicall Bell. lib. 1. de verbo Dei c. 12. To instance in particulars Bellarmine saith the booke of Iudith was held by Hierome for Canonicall and withall pretended this reason for it This booke hath a singular testimony from the famous and first generall Councell of Nice It is true that both contending parties subscribe to this first and best Councell of Nice but I pray where is that Canon to be found and sure I am there is no such testimony extant Asseruit esse ApocryphuÌ„ Salm. Com. in Hebr. disp 2. Acost lib 2. de Christo Reuel c. 13. Quod mihi dubituntis suspicionem subindieare videtur naÌ„ Nicena Synodus olim hunc libruÌ„ in Canonem redegerat cur annis 80 post non accenset eum Synodê° Laodicena cur Nazianzenus eius non meminit quid sibi vult quod idem c. Lind. Panopl lib. 3. cap 3. as is pretended by the Cardinall nay more Salmeron his fellow Iesuite protesteth Saint Hierome affirmed the booke of Iudith Apocryphall And Acosta the Iesuite professeth è Canone exemit hee exempted it out of the Canon and as touching the Councell of Nice their owne Lindanus proclaimeth that this assertion giues him great cause of doubting for if the Nicene Councell did anciently reckon the booke of Iudith in the Canon why did not the Councell of Laodicea reckon it why did not Nazianzene make mention of it what meant hee to say the Church at that time did reade the bookes of Iudith Tobie and the Maccabees but did not receiue them amongst the Canonicall Scriptures Againe looke vpon the Councell of Laodicea called in the yeare 364 there you shall finde the booke of Iudith Bin. Not. in Concil Rom sub Syluest by the testimony of Binius himselfe reiected for Apocryphall and this Councell is confirmed by the second Canon of the sixt Generall Councell of Trullo which the Fathers of that Councell would neuer haue done if the first Generall Councell of Nice had decreed the contrary I proceed to the examination of the chiefest ground and principall cause of their Trent Decree The third Councell of Carthage called in the time of Siricius Bishop of Rome about the yeere 399 Placuit vt praeter scripturas Canocas nihil in Ecclesiâ legatur sub nomine diuinarum scripturaruÌ„ sunt autem Canonicae Scripturae Tobias Iudith Hester Esdrae libri duo MachabeoruÌ„ libri duo Conc. Carth. 3. circa tempora Syriâ—ij Canone 47. touching the Apocryphall bookes makes this declaration It pleaseth vs that nothing be read in the Church besides the Canonicall Scriptures and there they publish for the Canonicall bookes Tobie Iudith Hester Esdras and the two bookes of Maccabees And to this Councell say the Romanists Saint Austen subscribed This testimony I confesse is extant in the 47. Canon of this Councell but giue mee leaue to tell you the Church of Rome doth not generally avowe that Canon of that Councell It is the confession of Cardinall Baronius Haud omnes Haudomnes Canones in hâc Synodo sanciti probantur sed diuersisaliis coÌ„ciliis Carthaginensibus vt inter alios iste quo sacroruÌ„ libroruÌ„ certus numerê° definitur Baron An. 397. nuÌ„ 46. Canones 50. quoruÌ„ tituli hîc assignaÌ„tur non omnes in hâc Synodo sed diuersisaliis coÌ„ciliis CarthagineÌ„sibê° sanciti probaÌ„tur inter alios 19.30 et 47. which last Canon is the CanoÌ„ in question Bin. in CoÌ„cil Carth. 3. c. Not all the Canons of this Councell are established but they are allowed in diuers other Councels of Carthage as namely that Canon wherein the number of sacred bookes were defined And Binius the publisher of the Councells makes the like acknowledgment that the 50 Canons which were intituled to that Councell were not all confirmed by it but by other Councells of Carthage as namely the 47 Canon and that which argues suspition of a forged Canon the bookes of Maccabees which are inserted in the Latine copie of that Councell are not to bee found in all or any of the ancient Greeke copies or Manuscripts Hic Canon Carthaginensis Concilii extat in collectione CanonuÌ„ Cresconii Africani Episcopi nonduÌ„ edita sed ibi Machabee ruÌ„ libri non recensentur ne in omnibê° Gracis codicibus editis Mss Christ Iustellus obseru Not. in Cod. CanonuÌ„ Eccle. Africanae Bell. de Roman Pont. lib. 2. ca. 31. Quintum Bell. de CoÌ„cil author lib. 2. cap 8. Decimo Neither is this Councell of that authoritie as the Romanists themselues pretend for when our learned Protestants doe otherwise produce this Councell against the head of their Church Bellarmine makes answere This Prouinciall Councell ought not to bind the Bishop of Rome nor the Bishops of other Prouinces If wee oppose against it the Councell of Laodicea which decreed those bookes for Apocryphall Bellarmine makes answere The Councell of Carthage is of greater authoritie then that of Laodicea because it is later and because it was Nationall but the Councell of Laodicea was prouinciall In the one place when it seemingly makes for him hee termes it a Nationall Councell in the other when it plainely makes against him hee termes it Prouinciall But Oportet esse memorem Falsehood had need haue a good memory It is vsuall with Bellarmine with Canus with Costerus and the best learned Romanists to excuse Saint Hierome Saint Austen Saint Gregorie and many others which denied the Apocrypha for part of the diuine Canon with this generall Answere It was no sinne Bell de verbo Dei lib. 1. cap. 10. no heresie in them to reject those bookes because no Generall Councell in their dayes had decreed any thing touching them If therefore no Generall Councell had decreed
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
but to the Trinitie onely O yee Virgins saith hee in your prayers set Christ onely before your eyes Virgines solum ChristuÌ„ in precibus vestris antè oculos habete et PatreÌ„ illiê° illuminata à spiritu Ignat. ad Philadelph and his Father being enlightned by the Spirit And the Church of Rome being conscious of such an ancient Euidence against their Angel-worship in the Greeke Originall haue turned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prayers into Soules Ignat Lugd impress An. 1572. Touching Vniuersalitic Iraeneus Bishop of Lyons tels vs that in his dayes the Church per vniuersum mundum Ecclesia per vniuersum mundum nec Inuocationibê° Angelicis facit aliquid nec c. Iren. l. 2. c. 57. throughout the whole world doth nothing by Inuocations of Angels nor by Incantations nor any wicked curiositie but decently comely and manifestly directeth her prayers to God which hath made all and calls vpon the Name of our Lord Iesus And Tertullian a learned Father in the Church of Africa makes this open profession of his faith Quacunque hominis Caesaris vota sunt haec ab alio orare non possum quaÌ„ à quo scio me consequaturuÌ„ quoniam et ipse est qui soâ— praestaâ—â— et ego famulus eius qui euÌ„ soluÌ„ obseruo In Apol. ca. 30. Whatsoeuer are the wishes of man or Prince these things I can aske of no other then of him from whom I know I shall obtaine them because hee alone it is who performeth these things and I am his seruant who depend vpon him alone Touching Succession In Origens time this Trent faith was vnknowne for when Celsus the Philosopher began to play the Romanists and said of Angels They belong to God and in that respect wee are to put our trust in them and make oblations to them according to the Lawes and pray vnto them and that they may bee fauourable vnto vs. Origen makes him this answere Origen li. 8 contr CelsuÌ„ Away with Celsus his counsell saying Wee must pray to Angels let vs not so much as affoord any little audience to it For we must pray to him alone who is God ouer all and wee must pray to the Word of God his onely begotten and the first borne of all creatures and wee must intreat him that hee as high Priest would present our prayer when it is come to him vnto his God and our God and vnto his Father and the Father of them that frame their life according to the word of God In the succeeding Age the ancient Councell of Laodicea decreed Conc. Laodic Can 36. Wee ought not to leaue the Church of God and invocate Angels And the Roman Church being likewise conscious of this Euidence against their Invocation of Angels haue turned Angelos into Angulos saying Merlin fol. 68. Edit 1530 Crabbe fol. 226 Edit 1538. Wee must not leaue the Church of God and haue recourse to Angles or corners This Councell was called in the yeere 364 in Laodicea a capitall Citie in Phrygia where this Angel-worship was frequent wherein they had Oratories Chappels to pray to St. Michael the chiefe Captain of Gods hoste among them This Canon of the Councell Photius doeth note to haue been made against the Angelites Phot. Nomocanon tit 12. c. 9. Aug. de haeres cap. 39. those heretiques that were inclined to the worship of Angels And Theodoret a Greeke Father more particularly makes twice mention of this Canon and declares the meaning of it in these words Theod. in Colos 3. in Col. 2. Whatsoeuer yee doe in word or deed doe all in the name of the Lord Iesus giuing thankes to God and the Father by him The Synode of Laodicea also following this rule and desiring to heale that old disease made a law that they should not pray vnto Angels nor forsake our Lord Iesus Christ. Cardinall Baronius is not well pleased with Theodoret for deliuering his opinion touching the sense of that councell Ex hic videas TheodoretuÌ„ haud foelicitèr eius paâ—e dictum sit assecutum esse Pauli verborum sensum Baron An. Tom. 1. An. 60. By this you may see saith he that Theodoret did not well vnderstand the meaning of Saint Pauls wordes But that which is most obseruable the pretence which the heretiques made in those dayes for their Angel-worship is the chiefe reason alleadged for their doctrine of faith by the Romanists in these times Ambr. in Rom. cap. 1. We haue recourse say they to Angels and Saints with deuotion and humilitie that by their intercession God may be more fauorable vnto vs. Now Saint Ambrose complaines that the Heathen Idolaters to couer their shame for their neglecting of God were wont to vse this miserable excuse that by these they might goe to God as by Officers wee goe to the King But heare what answere hee makes to the vanitie of such worshippers Ambr. ad Rom. ca. 1. Goe to is any man so mad or so vnmindfull of his saluation as to giue the Kings honour to an Officer For therefore doe men goe to the King by Tribunes or Officers because the King is but a man and knoweth not to whem to commit the state of the Common wealth but to procure the fauour of God from whom nothing is hid for hee knoweth the workes of all men wee need no spokesman but a deuout mind for wheresoeuer such a one shall speake vnto him hee will answere him But of all the Fathers Saint Chrysostome is most plentifull in refuting this pretended reason of Intercession by Saints and Angels Chrysost Serm. 7. de Paenitent When thou hast need to sue vnto men saith hee thou art forced first to deale with doore-keepers and to intreate parasites and flatterers and to goe a long way But with God there is no such matter without an Intercessor he is intreated without money without cost he yeeldeth to the prayer Lastly for an example hee sets before vs the woman of Canaan Chrys in dimissione Chananaeae tom 5. Edit Sauil. p. 195. Shee intreateth not sames saith hee shee beseecheth not Iohn neither doth shee come to Peter but breake through the whole company of them saying I haue no need of a Mediator but taking repentance with me for a spokesman I come to the Fountaine it selfe For this cause did he descend for this cause did he take flesh that I might haue the boldnesse to speake vnto him I haue no need of a Mediatour haue thou mercy vpon me It is true that about this time Inuocation of Saints was practised by some particular persons but neuer till this later age receiued for an Article of faith Gregorie Nazianzene was one of the first who called vnto rather then called vpon the spirits of dead men in his Invectiues which hee wrote against Iulian the Emperor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 makes this Invocation Heare O thou soule of Great Constantine
Platin. in Greg. 12. and Benedict the thirteenth were deposed as Heretiques and Schismatiques nay more when Gregory who was a true and lawfull Pope by the testimony of Binius had commanded his Cardinals Anton. 3. part ca. 5. Bin. in Conc. Pisa Gobe Pader de hoc Conc. exeo Bin. that they should not attempt it they not regarding the Popes Supremacy appealed from the Pope to a Generall Councell And hence wee may obserue that neither Councel nor the Popes Cardinalls receiued the Popes Supremacie for a point of Faith as it is now taught beleeued for then certainly as they would not haue opposed him so they could neuer haue deposed him And as concerning the validitie of Councels it is manifest that as two Popes were condemned by a Councell so likewise that Councell and the like may befall any Councell that tends to the preiudice of the Popes prerogatiue is reiected by the Inquisitors with a Deleatur not to bee named amongst Councells Briefly there is no infallibilitie no certaintie in Councels nor in their Decrees Canons when they may be receiued or reiected at their pleasure accordingly as they make for the Pope and his doctrine or against it as may appeare by the ensuing testimonies of this Age. The Councell of Constance was called in the yeere 1414 by Iohn the 23 This Councell saith Bellarmine touching the first Sessions where they define the Councell aboue the Pope was reiected by the Councell of Florence Bellar de Concil Eccles lib. 1 c. 7. and the last Councell of Lateran but touching the last Session wherin the Communion in one kinde contrary to Christs Institution was decreed Ab omnibus Catholicis recipitur Pope Martin the Fift and all Catholikes receiue them And herein if you please you may likewise credit their owne Gregory de Valentia who affirmeth vpon his credit that the Decrees of the Councell of Constance Greg. Analy Cath. l. 8. c. 7. haue no certaine authoritie but those onely which were approued by Martine the Fift The Councel of Florence was called in the yeere 1430 whereby it is pretended that the Christians of Armenia and India consented to the Roman Church but Binius the compiler of the Councels tells vâ—â—t is doubtfull and vncertaine Whether the Armenians continued at the Councell of Florence Bin. Tom. 4 Conc. p. 503 or whether after the departure of the Grecians and Armenians there were some other Sessions of the Councel continued which haue not been recorded or whether there had beene an other Synod gathered the same yeere Heere is nothing but certaine vncertaintie in this Councell The Councell of Basil was called in the yeere 1431 and is reputed Generall yet it is neither generally approued nor receiued For the Dominicans obiect it was no lawfull Councell the Minorites on the other side answered it was true and hâ—ly and called the Dominicans Heretikes for slandering the authoritie of the Councell Iud. Viv. in Aug. lib. 20. de Civit. Dei c. 26. and saith Viues the matter had come to a shrewd passe if Pope Sixtus had not forbid that dispute any longer And for a conclusion of this poynt Albertus Pigghius confidently affirmeth Piggh. in Hierarch That both the Councell of Constance Councell of Basil erred shamefully they decreed against the order of Nature against the manifest Scriptures against the authoritie of Antiquitie and against the Catholike Faith Conc. Constant Sess 4. And if you require a reason how they fell into this shamefull errour Conc. Basil Sess 33. the reason is pregnant They decreed the Councell aboue the Pope Thus if wee reflect vpon the Decrees and Canons of Councels many counterfet and spurious Acts are suggested and forged in behalfe of their Romane Doctrine Aquin. in opusc cont errores Graecorum ad Vrbanum 4. Pont. Maximum The Councell of Sinuessa is cited by Bellarmine to proue the Pope aboue a Councell yet this is condemned saith Binius by many learned Writers The Councel of Chalcedon is cited by Aquinas to proue the Pope vniuersal Patriarke of the world yet there is no such Decree extant in the Councel The Councel of Nice in the 69 Canon is cited by Bellarmine to proue Confirmation a Sacrament yet that Canon is reiected by Baronius The Councell of Constantinople in the ninth Canon is produced for Invocation of Saints yet this Canon is reiected as counterfet saith Caranza Againe looke vpon the true Canons and Decrees of Councels if they be found to make against the Roman faith and doctrine they are reiected or condemned as erronious The Councel of Eliberis decreed against the making and worshipping of Images what saith Baronius to this Councell I suspect some iugling in this Canon The Councel of Pisa is condemned by the Inquisitors amoÌ„g the forbidden books why the cause is euident it toucheth the Popes Supremacie for Gregorie the twelfth and Benedict the thirteenth were deposed saith Platina The Councell of Laodicea is corrupted and instead of Angels they haue inserted the word Angles why the reason is pregnant it forbids Inuocation of Angels The General CouÌ„cel of Constantinople did erre and the Popes Legats did contrary to the Popes Instructions why the reason is euident the Councell decreed that the Pope should not absolue whom the Patriarke did depose The Councell of Constance is condemned of errour onely in the first Sessions Why they decreed the Councell aboue the Pope Againe their Canons are receiued in the latter Sessions Why they decreed the halfe CoÌ„munion which is now receiued for an Article of Faith And thus some Canons and Councels are forged some true and Orthodox are condemned some Sessions are approued by the Popes Legats others reiected by the Popes Cardinals and Prelates insomuch it was rightly obserued by Ludouicus Vâ—v in Aug. de Ciuit. Dei l. 20. cap. 26. Then the Councells are of account with them when they make for them but if they make against them they make no more account of them then of a Couent of women pratling in a common bath or a Weauers Shoppe I proceed to the sixteenth Age wherein the Grand and admired Councell of the Papall world I meane the pretended Generall Councell of Trent shal be examined SECT XVI The Councell of Trent which is the maine pillar and last resolution of the Romane Faith is of small or no credit at all because it was neither lawfully called nor free nor Generall nor generally receiued by the Romanists themselues AVgustus Thuanus a chiefe Senator and Counsellour to the King of France tels vs that Pope Paul the third summoned a Councell at Mantua and from thence translated it to Vincentia and because the Princes of Germanie could not agree vpon the place assigned Trent a citie seated vpon the confines of Germanie and Italie where this Councell was called in the yeere 1546. This CouÌ„cell then was called by the Popes vsurped power not by the Emperor for that cause falls within
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