displeaseth the Pope And Constance heere in the contrarie is vnlawfull in the beginning but lawfull in the ende because it pleaseth him So that wee may see altho Bishops in Councels be Iudges and haue a decisme Vote so that whereon they agree according to Bellarmine's assertion they may say It seemed good to the holie Ghost and to vs. Yet when they haue decreeted all even Sub anathemate yet the Pope out of his supereminent power may admit what hee list or reject what hee pleaseth and so advanceth himselfe aboue the holie Ghost to whom in the decreeing those things seemed good and consequentlie aboue GOD and that which is worshipped CHAP. XIIII Popish avowed Rejection in their late Councels of the most primitiue and principall Antiquitie LAST of all what regard they carrie in their late Papall Councels to the most principall onlie greatest Antiquitie of Divine Institution Apostolicall Practise and holie Custome of the primitiue Church which is the onelie way that should bee inquired for let their avowed Confession of the Transgression of those Sacred Limits their professed Declyning from that primitiue Path testifie saying thus in Councel concerning the matter of the holie Eucharist Al-be-it Christ did institute this Venerable Sacrament after Supper say they and gaue the same to His Disciples vnder both kyndes of Bread and Wyne And lyke-wyse al-be-it in the primitiue Church the same Sacrament was received by the Faythful vnder both kynds yet not-with-standing this custom is vpō speciall reasons now broght in to wit For the eschewing of Perils and Scandals That it shall bee hence-foorth received by the Priest vnder both kyndes but by the Laickes onelie vnder one kynde of Bread These are the verie plaine wordes of those Popish Prelates in the Councell of Constance And yet Bellarmine for this Reâson onelie of Disagreement from Christ's Institution and His owne Practise or Example there-in rejecteth Saynct Iames Lyturgie making that want of Conformitie there-to as to the Patterne in the Mount a just cause of rejecting any prescription in God's Sacred worship vvhether contrarie or diverse there-from No marvell there-fore as the Iewes rejected Christ Him-selfe preferring to Him Barabbas so that after Him also they persecuted His Disciples And even so it is no marvell that the Romanists nowe reject at their pleasure the fore-sayde humane Testimonies which are agaynst them preferring to Sacred Antiquitie their new Venome of Heresie vvhen they so peartlie and publicklie professe their Incroaching vpon the most ancient Institution and Sacred Testament of the verie Sonne of GOD and the Great Seale of HIS Glorious Kingdome THE THIRD BOOKE OF HISTORIE CHAP. XV. How they deale with the auncient Histriographers and their owne Records 1. By giving them the Lie when they make agaynst them FIrst then for Precedencie to begin with a Pope when Aeneas Sylvius called there-after Pius the second declareth That before the Councell of Nice little respect was had to the Church of Rome but each one lived to him-selfe Bellarmine answereth Sententia Aeneae Sylvii partim non est vera that is The Relation of Aeneas Sylvius is not partlie true And so the Cardinall giveth his Holinesse roundlie the Lie Next to a Pope howe hee vseth a Cardinall let his owne wordes witnesse For when Benno the Cardinal is truelie relating the Vitiousnesse of Pope Gregorie the seaventh and the Innocencie of the Emperour Henrie the fourth whome hee persecuted Bellarmine calleth him a Lowde Liar and sayeth that his booke is full of moste shamelesse Lies Thirdlie howe conjun̄ctlie a Troupe of Wryters for companie get the Lie together let Bellarmine giue Testimonie vnto vs who telleth vs That al-be-it all auncient Wryters agree in this That the Councell of Franckford condemned the seaventh Synode which established the worshipping of Images yet Alanus Copus sayeth Mentiuntur omnes that is They are all Liars Which Bellarmine calleth Paulo durius dictum that is Some-what hardlie spoken But beholde how hee next falleth into this Ditch him-selfe VVhen Martinus Polonus relateth the Historie of Sylvester the second who solde him-selfe to the Devill to attayne to the Papacie which Historie Platina Bembus Nauclerus Fasciculus Onupbrius and all other Histriographers testifie Yet Bellarmine having a Face of the lyke temper with the brazen bellie of Nebuchadnezar's Image aunswereth saying Respondeo sine dubio esse fabulas quae narrantur de magia morte Sylvestrit that is I answere That without doubt sayeth hee they are but Fables which are tolde of the Witchcraft and death of pope Sylvester Agayne when the same Martinus Polonus and other thirtie three Historicians all Friendes to the Church of Rome most of them Clergie Men some of them Sayncts report howe pope Ioane a vitious Whoore possessed the papall Sea so long and died publicklie in birth in her pontificall procession Bellarmine giveth him and all the rest the Lie In lyke manner when Paphnutius Opposition in the first Councell of Nice to compelled Single lyfe is recorded not onelie by Socrates and Zozomen but also by Epiphanius and received as true by all their owne Wryters as Espenseus Alphonsus de Castro Gratian Petrus Costus and others yet not-with-standing Bellarmine answereth saying Eyther that all is false which those men report of Paphnutius or else if anie such thing fell out that it was but badlie tolde by them Last of al how they vse their own Wryters severally let these few Instances lyk-wyse to vs notifie Whē Beatus Rhenanus deponeth faythfullie That pope Zepherin was a Montanist Bellarmine aunswereth thus Mentitur Rhenanus that is Hee is a lowde Liar VVhen Canus lyk-wyse declareth That pope Honorius vvas an Hereticke having for his warrand not onelie his condemning in Councels but also his owne Letter contayning a cleare Evidence That hee was a Monothelite Bellarmine not-with-standing aunswereth thus Dico Canum his errare that is I saye that Canus twyse strayeth from the Trueth And vvhen Durand and Adrian are produced to testifie That Gregorie did erre Bellarmine aunswereth shortlie and sayeth That Gregorie erred not but they rather erred departing from the Trueth sayeth hee in reporting so 2. How they alleadge them to be corrupt when they make agaynst them FOr instancing heere-of vvhen vvee bring a place out of Eusebius agaynst papall Supremacie showing If anie had the same in the Apostles dayes it was Iames the Lord's Brother who was bishop of Hierusalem and is called Episcopus Apostolorum Bellarmine aunswereth heere-to Locum sine dubio esse corruptum that is That the place of Eusebius is without all doubt corrupted Agayne when we bring agaynst the same Supremacie the Act of that auncient Councell of Carthage as their owne Gratian citeth and setteth it downe That none no not the bishop of Rome should bee called Vniversall and which in effect pope Gregorie him-selfe doeth testifie Bellarmine aunswereth That Gratian corrupted that Canon by adding some
who would haue Mothered her dead Chylde vpon her who truelie did owe the living So haue they Fathered their Bastardlie Brood vpon the LORD'S Worthies as if they had beene their legittimate seed and brought them with-in the Sanctuarie Vt ementitis titulis fidem authoritatémque erroribus suis conciliarent as sayeth Senensis that is That by their counterfeyt Titles they might conciliate trust and authoritie vnto their owne Errours and which practise of bringing vp such deluding Counterfeytes for true Samuels Erasmus showes was so ryfe in the tyme of the seventeenth Generall Councell when Errour began to prevayle that hee sayeth Scatebant omnia libris falso celebrium virorum titulo commendatis that is All places were full of Bookes set foorth vnder the false Title of excellent Mens Names The Devill having begun this Practise even in the Apostles owne tymes when the Mysterie of Iniquitie began to worke which made the Apostle Paul to bee therefore so carefull to fore-warne the Thessalonians That they should not bee deceived neyther by worde or alleadged Tradition nor by Writ as from him that is by counterfeyt Epistles in his name to belieue the Lord's Day to bee then at hand And which Practise wee see continued after the Apostles dayes most perniciouslie Therefore the Arrians wrote a Letter to Constantine vnder the name of Athanasius the Eutychians also a Letter agaynst Cyrillus Alexandrinus beeing dead vnder the name of Theodoret and the Maniâ—heans and others manie Bookes some Fathered on Adam some on Enoch â—ome on the Apostles and Disciples of Christ and some on Christ Himselfe vvho were rejected as Augustine sayeth Non quod eorum qui Deo placuerunt reprobetur authoritas sed quod ista non credantur esse ipsoâ—um that is Not that the authoritie of such Men who haue pleased God is rejected but because it is believed that those are not the workes of such Men but of other men sayeth Beda vnder those mens names But the last tho not the least craftie Counterfeyts and Corrupters that ever Satan prevayled by for erecting his kingdome of Darkenesse and a Throne to the Vicar of his Power was that Locust brood which came out of the bottomlesse Pit even that numerous and noysome swarme of Monks other Popish Clergie to whome I may say as Ierome sayde to Ruffinus for preassing to substitute a certayne Arrians Booke for Theophilus Martyr In the Day of Iudgement consider what they will answere to the Complayntes of such holie Men Whose Reverend Names they haue so Roguishlie abused vnto most wicked purposes AN APPENDIX For discerning of Counterfeyts FIrst there are 30 Epistles or there-about of ancient Romane Bishops obtruded vnto vs for the Pope's Supremacie and other Popish Errours vvhich to bee altogether counterfeyt heere-by may bee knowne 1. By the matter contained in them of pleading for Supremacie which was never so much as once thought vpon by those holie Bishops as their owne Duaren out of ancient Records testifieth and concludeth saying Nec dubium est quin vetustiores sancteorâ—sque urbis Romae Episcopi sede Ecclesiaque propria contenti â—eâ—quis Episcopis Ecclesiarum ipsis commissarum liberam administrationem reliquerint quasi urbis unius magis quam orbis Episcopi that is It is no doubt but that the more ancient and holie Bishops of Rome contenting them-selues with their owne proper Seat and Church did leaue to other Bishops the free administration of their Churches in like manner as being Bishops rather of one Citie than of the whole World to wit by the new and now claimed vniversall Supremacie A Pope of their owne testifying likewise that before the Councell of Nice small respect vvas had to the Church of Rome but everie Bishop lived to himselfe and as the same Duaren and Cardinall Cusanus testifieth it beeing but later that the Bishops that succeeded those did farre transgresse those limits of ancient Moderation Next those Epistles are farced vvith the injunction of an heape of Ceremonies vvhich were not not onlie in their times heard of but a long time after in the Church of CHRIST as Augustine and Rbenanus witnesseth and the reason vvhere-of their owne Salmeron giveth to bee this Quia primitivi magis essentialibus fidâ—i plantandis quam ceremoniis vacabant that is Because the primitiue Bishops did vake more and â—ooke care to plant the essentiall Doctrines of Faith than to plant Ceremonies in the Church of CHRIST 2. By the manner or forme of speach vsed in them as by a cleare Shibboleth they may bee discerned counterfeyt beeing written in such a barbarous sort of Diction vvhich was no wayes to bee heard especiallie amongst such learned Bishops as then vvere in Rome the Latine Language in those times being there as it were at the Fountaine head pure terse and neate in the mouthes of all Men. 3. Their Style is all one which never hapneth to bee so vvithout diversitie amongst diversitie of Wâ—â—ters except these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onlie vvho vvere the Spirits Pen men of Sacred and holie Scripture where one was onlie Indyter altho the Scribes were diverse 4. There is no alleadgeance of them in the most famous Councels by anie Romane Bishops or their Deputies where either Lawes were made against anie such Supremacie as in the Councels of Constantinople Chalcedon and Ephesus or where hottest contestation was for anie such either by the Bishop of Rome for himselfe as in the fact of Zozimus at the Councell of Carthage or in the impugning the vsurpatioÌ„ of it by another as in the writings of Gregorie is apparent against the Patriarch of Constantinople 5. There is no mention of those Epistles in the works and writings of the most ancient and primitiue Doctors that either lived then or a long time there-after in the first 400 yeares aboue which doubtlesse if anie such had beene they had not escaped so their notice nor they omitted some-where and vpon some occasions to made mention thereof Secondlie for discerning betweene the true vvrytinges of Fathers and those that are counterfeyt and palliate vnder their names 1. The diversitie of the Stile discovers the diversitie of the writers to a judicious Remarker so that as Augustine speaketh of Cyprian saying Cypriani stylus habet propriam quandam faciem qua possit agnosci that is Cyprian's Style hath a certayne proper Face or resemblance where-by it may bee knowne Even so the verie lyke may bee sayde of others And by this Note of Cognisance Bellarmine him-selfe maketh sequestration of sundrie Patches from the other Workes of ancient Wryters whose name they pretende 2. The grosse Slips which are found in those counterfeyt Additions show that they goe masked onelie vnder false Titles which proceedeth from Ignorance or neglect of computation of Tymes and those Slips are eyther in nomination of persons or recording of Heresies or mentionating of Actions By the first sorte are discovered Iustinus Questions to bee
men and Catholicke-instructed doe wonder and admire Agayne thus saith Sixtus Senensis of Fisher late B. of Rochester In the aboundance of Learning sayth he and sinceritie of Godlinesse and in constancie of mynde Cuiqueue ex sanctissimis acerrimis Ecclesiae propugnatoribus merito comparandus that is Worthilie to bee compared with anie who-so-ever of the most holie Fathers and most cowragious Defenders of the Church In lyke manner thus sayeth Pererius of his Fellow Tostatus A man sayeth hee surelie not onelie for the multitude of Wrytinges but also for the subtiltie and rypnesse of Wit gravitie of Iudgement and excelling in sundrie kyndâ— of Learning Antiquis illis magnisque patribus doctoâ—ibus merito annumerandus that is Who is worthilie to bee numbered with the ancient Fathers and great Doctors of the Church Next for preferring their newe Doctors to the most auncient Fathers let their bishop Fisher testifie vvho sayeth That it cannot be obscure vnto anie that manie things as well in the Gospels as in the rest of the Scriptures are now more exquisitelie discussed by later Wryters and more clearlie vnderstood than they haue bene heere-to-fore Againe when Frier Stella hath rejected the Exposition of all the Fathers on Luke 10 21 hee sayeth That tho it bee farre from him to condemne the common Exposition given by the ancient Fathers yet hee knoweth verie well that Pigmeis beeing put vpon Giants shoulders doe see farther than Giants them-selues Like-wise when the Iesuit Salmeron getteth the whole Fathers as Erasmus showeth in his Teeth against the conception of the Virgine Marie without original Sinne in their exposition of Rom. 5 12 yet hee answereth That the whole devotion towardes the Mother of God did not consist in Bernard Bonaventure and other Fathers for she had manie then as shee hath now better knowne to her selfe that were of the contrarie minde then they were knowne to the World and there-after hee concludeth in favours of the new Romish Clergie saying Quo Iuniores â—o perspicaciores esse Doctores that is That the later their Doctors bee that they are the more wittie and clearer sighted In like manner in another Question of great moment Whether the Law of Moses concerning Degrees forbidden in Marriage belong to Christians where-in from the authoritie of ancient Fathers affirming the same when the Church of Rome is attainted as patrons of Incest by her Dispensations with such forbidden Degrees the Author of Apologia tumultuaria answereth heer-in thus Let the Fathers sayeth hee haue their owne reverence c. But I dare say that the more recent Divines in manie places are more pertinent and pithie yea more exquisite diligent watchfull And even so sayth Costerus That as the Church is grown now in number so is the same in Learning and Sharp-sightednesse CHAP. XII By what partiall absurd Rule the Romanists do admit or reject the Testimonies of Fathers FIrst for clearing here-of sufficientlie Bellarmine giveth evidence who amongst the diverse Expositions of Fathers others vpon that place of the Romanes 14 5 which sayth One man esteemeth one day aboue another taketh that onelie and admitteth as true Quae nobis maxime faveâ— sayth he that is Which most favoureth our side being heere-in like Faustus the Manichean who by this Rule admitted some Apostolicall Writs rejected others Qula hoc pro me sonat sayde hee illud nequaquam that is Because this maketh for me and the other not so Partiall Iniquitie but not precious Veritie and no wise the loue of the Trueth but selfe-loue bearing the whole swey Againe whether the same vnction bee meaned Marke 6 and Iames 5 in this point for defence of extreame vnction to be by Christ's institution Bellarmine rejecteth the judgement of Beda Theophylact and OEcumenius who are contrarie to his mynde he receiveth a newer Exposition of their owne Divines saying of the same Miâ—i saue eo nomine gratior est quia video Lutherum Calvinum Chemnitium in priori opinione that is Surelie this Exposition is the better liked by mee because I see Luther Calvine and Chemnitius of the first opinion Thus is our consent with Antiquitie wee see a sufficient ground to them of dissenting there-from direction of Reason not inducing but distraction of Affection seducing them from the Trueth In like manner Maldonat on the sixt of Iohn giving an Exposition of the 63 verse saith I deny not saith hee that I haue no Author before me of this Exposition Sed bane eo magis probo quam illam alteram Augustini caeterâ—rumque alioquin probabilissimaâ— quod haec cum Calvinistarâ—m sensu magis pugnet that is But I approoue this Exposition the rather preferre it before the other of S. Augustine's and the other Ancients altho other-wise the same bee most probable and lykliest to bee the true meaning because this Exposition fighteth or is more contrarie to the meaning of the Calvinists Thus wee see Faction not Affection to the Trueth Prejudice not sound Iudgement and the hatred of persons and not the regard of Cause simplie so in these to prevaile that we may loose hope that wee can availe them THE SECOND BOOKE OF COUNSELS CHAP. XIII As the Romanists deale with the Fathers so how they manie vvayes deale injuriouslie vvith ancient Councels 1. By adding to them AS for the Tomes of Councels in the generall thus farre doeth Bellarmine ingeniouslie coÌ„fesse Quod Libri Conciliorum negligenter conservati sâ—nt sayeth hee multis vitiis scatent that is That the bookes of the Councels being negligentlie kept doe indeed abound with manie Errours And so howe sure reasoning in matters of Fayth can bee now out of their Canons for most part may easilie bee seene And of the truest and most vnsuspect Canons of the most ancient Councels most impudentlie doeth Bellarmine professe speaking thus of that most famous Councell of Chalcedon which their Pope Gregorie did reverence as one of the foure Gospels That the Canons thereof had not authoritie with them Nisi quatenus sunt renovati sayth hee à Romanis pontificibus that is But in so farre as they are renewed by the Popes of Rome In particular therefore to show how this Fyning and Forging is practized in the Romane Mint before the Canons of Councels passe for currant Money in the Papall Kingdome wee will first instance their Popish Patching and adding to the same A notable Example where-of wee haue in that fact of Pope Zozimus who added to that famous first Councell of Nice a Canon in his owne favours whose Fraude was detected his Pryde checked and his Vsurpation prevented by that famous Councel of Carthage which standeth vp yet in the faythfull Records thereof as a Clowde of Witnesses to testifie the same even vnto this day Next whereas the fourth Councell of Carthage decreeth expresselie That no Woman baptize yet not-with-standing for mayntayning their Popish Practise in the contrarie they haue added as Bellarmine
Patrum non sunt regulae nec habent authoritatem obligandi that is The Writs of the Fathers are not Rules neyther haue they authoritie to astrict vs to them The reason whereof their owne Roffensis doeth render saying Nec diffitemur errasse Patres Homines enim erant sicut nos that is Neiâ—her deny wee but the Fathers haue erred for they were Men even as wee are Imo constat sayeth Bellarmine quosdam ex praecipuis eorum in quibusdam non leviter lapsos ut Hilarium vix dolores corporis in CHRISTO agnovisse Cyprianus improbabat Sacramenta tradita ab Hereticis aut Schismaticis that is Yea it is sure that some of the chiefe of them erred and that not lightlie in some things as Hilarie did who searce did acknowledge that CHRIST suffered any paine in His Bodie and Cyprian denyed that they were Sacramentes which were ministred by Heretickes or Schismatickes Item Iraeneus contendit sayeth hee CHRISTUM fere ad annum 50 pervenisse antequam passus est that is Ireâ—â—us also did holde that CHRIST almost came to bee fiftie yeares of age before Hee suffered which is flat contrarie to Scripture and S. Iohns relation who showeth that hee was baptized at 30 and at the third Passeover thereafter that hee suffered Death c. I omit their confession how manie were millenaries as also Augustines condemning of Children vnbaptized to hels fire with Ieromes errour of second marriages c. Therefore sayeth Aquinas Authoritatibus canonicae Scripture utitur sacra doctrina propriè ex necessitate arguendo authoritatibus autem aliorum doctorum Ecclesiae arguendo proâ—abiliter Innititur enâ—m fides nostra revelationi Apostolis Prophetis factae qui canoâ—â—â—cos libros scripserunt non autem revelaâ—ioni siqua fuit aliâ—s doctoribus facta vnde dicit Augustinus in Epistola ad Hieronymum Solis enim Scripturarum Libris qui canonici appellantur didici hunc honorem deferre ut nullum authorem eorum in scribendo errasse aliquid firmissime credam Alios autem it a lego ut quantalibet sanctitate doctrinaque praepolleant non ideo verum putem quia ipsi ita senserunt vel scripserint that is Holie doctrine vseth the authoritiâ— of canonicke Scripture properlie and necessarilie concluding out of them buâ—â—â— gueth onlie probablie out of the authorities of other Doctors of the Church for our fayth is grounded on that which was revealed to the Prophets and Apostles who wryte the canonicall Bookes but not to that which was revealed to anie other Doctors if any such thâ—ng was wherefore sayeth Augustine in his Epistâ—e to â—â—â—â—rome For I haue learned sayeth hee to giue this honour onlie to the Bookes of Scripture which are called Canonicke that I most firmlie belieue that no Author of any of them in their writing erred in a jet but as for others I so reade them that altho they were never so excellent eyther in godlinesse or learning yet I doe not belieue that it is true because they thought or wrote so Wherefore in Patribus legendis sayeth their Salmeron servanda videtur sententia Quintiliani qui sic scribit Neque statim inquit id legenti persuasum sit omnia quae magni Authores dixerunt utique esse perfecta nam labuntur interdum oneri cedunt indulgent ingeniorum suorum voluptati summi sunt homines tamen acciditque lectoribus ut quicquid apud ipsos reperiunt dicendilegem putant ut deteriora imitentur that is In reading of the Fathers the judgement of Quintilian would bee kept who wryteth foâ— neyther instantlie sayeth hee let the Reader bee assured that all thinges which great Authors haue sayde are everie way perfect for they erre sometyme and succumbe and giue loose reines to the pleasure of their own wits It is true they are great Authors but yet they are men and it befalleth their Readers that whatsoever they finde in them they thinke it a Law to their speaches that so they may follow the worse thinges And for a particular practise of this fore-saide direction Lyra setteth downe his owne example saying Nec debet aliquis moveri si in hoc ob opinione Hieronymi discâ—ssero nam dicta sanctorum non sunt tantae authoritatis quin liceat contrarium tenere in iis quae per Scripturas non determinantur ut ait Augustinus ad Vincentium de sanctorum doctorum scriptis hoc genus scribendi à canonicis Scripturis distinguendum est nam testimonia ex eis non depromuntur quasi non liceat aliter sentire that is Neyther should any man bee moved if I depart in this from the opinion of Ierome for the sayings of the holy Fathers are not of so great authoritie but it is lawfull to hold the contâ—arie to them in those things which are not determined by the Scriptures as Augustine sayeth to Vincentius of the writs of the holie Doctors This sort of writing is to bee distinguished from canonicke Scriptures for Testimonies are not taken out of them as if it were not lawfull to any other-wyse to thinke Now then if any Protestant say farder than the foresayde Popish Doctors avouch concerning the Fathers eyther in exposition of Scripture or other points of Faith let the most malicious Adversarie instance and the vnpartiall Reader judge and discerne CHAP. III. Hovv they reject Them all when They make not for them altho consenting in one And first In doctrinall points of Fayth BELLARMINE answering to Hermannus in the matter of Traditions layeth this as a ground Etsi enim erraverint aliqui patrum sayeth hee in quibusdam dogmatibus nunquam tamen omnes simul in eodem errore convenerunt proinde cum ostendimus omnes convenire in Traditionibus non scriptis asserendis satis efficaciter probamus in eo illos non errasse that is Albeit some of he Fathâ—rs haue erred in some points of fayth yet they never agreed all in anie one errour thereâ—ore when wee show that they all agree for the estâ—blishing of vnwritten Traditions wee pâ—oue sufficientlie that they erred not in that Salmeron yet commeth nearer and sayeth Non sunt improbanda veterum testimonia quando omnes vel fere omnes in unam sententiam conveniunt vel in uno aliquo Scripturae loco interpretando concordant quia tunc Patres certissimum inevitabile reddunt argumentum veritatis catholicae certae ac legittimae interpretationis that is The Testimonies of the Fathers are not to bee rejected when they all or almost all agree in one opinion or in the exposition of any place of Scripture because then the Fathers giue a sure and inevitable argument of catholick veritie and of a sure and lawfull exposition of Scripture And yet how they deale with Antiquitie in this point let these particulars heereafter declare FIrst in the freeing of the Virgine Maries owne conception from all originall Sinne Bellarmine is so resolute a decreeter that hee
and Councels make close agaynst the Romanistes and then how they turne their Osanna to Crucifie their Praysing to Depressing and their High Valuing to Low Vilifying let their owne Mouth and these Examples verifie Their ancient Pope Gregorie declareth that hee reverenced the foure first Councels as the verie foure Gospels holding firmlie that they only stood for Trueth and only with-stood Errour and yet what is it that Bellarmine accuseth the verie second of these Councels of Even the standing for decreeing of a most grosse Heresie and the with-standing of such a necessarie Trueth which by the definition of Pope Boniface the eight is of such importance to belieue that by him who holdeth not the same there is no salvation to bee expected because hee is without the Church And this great Poynt is the Pope's Supremacie Bellarmine's owne wordes then are these The first sayeth hee Godâ—81 â—81 would haue the Bishop of Constantinople who before was not a Patriarch at all preferred notwithstanding to the three Patriarches of the East and in the second roome next the Bishop of Rome And this may bee vnderstoode sayeth hee by the second Generall Councell Wher-vnto he might haue joyned like-wise the sixt Canon of the first Nyceâ— Councell no lesse peremptor against the fore-saide Supremacie Where it is to be noted that Papall Supremacie which the Greeke Orthodox Church never would admit can no-wise therefore bee called as the Papists tearme it a Catholicke point of Doctrine as also if the Pope cannot erre ex Cathedra it will follow according to Boniface fore-said definition that all the Greeke Fathers are absolutelie damned Next hee spareth not to blotte those holie Fathers of that fourth and famous Councell of Chalcedon both with Fraud and Deceit in the fore-named point saying Thereafter in the yeare 451 the Greeke Fathers sayth he not being content with their former Determination they preassed to make the Bishop of Constantinople equall alway to the Bishop of Rome for in the Councell of Chalcedon in the sixteenth Act thereof the Grecian Fathers decreed but not without deceit sayeth hee and the Romane Legates beeing absent that the Bishop of Constantinople should bee so in the second Roome after the Bishop of Rome that notwithstanding thereof bee should haue the same equall Priviledges as the other had Now if anie grosser Imputations can bee layde vpon anie than hee doeth vpon these holie Fathers and famous Councels let any man consider making them hereticall in Mind and Opinion and false or fraudulent in Manners and Action Yea what farther falsehood and fraude hee layeth to the charge of that famous Orientall Church in corrupting the works of others let his owne wordes testifie For it was the ordinarie Custome of the Grecians sayeth hee to corrupt the Bookes of other men Where-of hee cleareth the Occidentall or Latine Church by a reason to be laughed at for the palpable evidence of the contrarie as shall bee showne saying Quoniam Romani sicut non accumina it a nec impostur as habent That is Because the Romanes as they haue no sharpnesse of wit so they cannot vse deceit sayth he while as all men know experience hath taught that there are none that haue beene more subtill nor sharper witted than they Secondlie how they deale with the Greeke Fathers severallie and a-part FIrst when Chrysostome is adduced for peoples reading of Scripture Bellarmine answereth That continuallie hee exhorted all men sayeth hee to reade the Scriptures Non quod vellet omnes rudissimos id facere That is But not that hee would had all men altho never so vnlearned so to doe And so hee imputeth to this holie Father that hee spake farre other-wise than hee meant and dissimulatelie required that to bee done which hee would not haue done in earnest Next when wee vrge Ireneus testimonie for proving the Pope to bee Antichrist that the number of the name of the Beast most fitlie is Lateinus according to the olde forme of pronouncing as Lipsius witnesseth thereby showing that hee was to bee a Latine Bishop having his Seate in the Latine Church and more particularlie in Latium or Italie his Decrees also in Latine and all publicke Service in these Churches subject to him in Latine like-wise Vnto this Testimonie of Ireneus Bellarmine answereth thus Conjectura illa Irenei sayth he quae tunc aliqua fuit nunc nulla est That is That light conjecture of Ireneus which was some-what in his dayes is of no account with vs now As if such Varlets were best Valuers or Trueth changed with Time and Veritie ran on the Wheeles of vnconstant Varietie Agayne when Saynct Cyprian is opposed agaynst Traditions Bellarmine answereth that Cyprian wrote so sayeth hee when hee would defend his Errour which hee calleth elsewhere the Heresie of Anabaptisme and therefore it is no marvell that he reason after the manner of Heretickes By which answere hee condemneth not onlie Saynct Cyprian but Augustine lyke-wyse who in this poynt of requyring recourse to bee had onlie vnto holie Scripture greatlie commended Saynct Cyprian Lyke-wyse when Theodoret is objected agaynst Transsubstantiation witnessing in his second Dialogue called Inconfusus That after Consecration the Elements remayne still in their former substance Valentia answereth saying That some of the Ancients in this Matter neyther thought nor wrote truely nor consideratelie as they ought Or hee might haue added At least as the Iesuits now would haue had them In lyke manner when Chrysostome is produced to proue that the Virgine Marie had originall sinne because shee sinned actuallie when Christ rebuked her at the Marriage of Cana in Galile Cardinall Tolet answereth thus onlie In hoâ— Chrysostomus probandus non est that is sayeth hee Chrysostome is not to be approved in saying so More-over when Ignatius a Greeke Father is opponed agaynst the mutilation of the Sacrament Bellarmine answereth Non multum fidendum est Graecis condicibus Ignatii that is sayeth hee The Greeke Writinges of Ignatius are not greatlie to bee trusted Agayne when Origen is objected to proue that Marriage is no Sacrament Bellarmine answereth Origines autem non est tantae authoritatis in Ecclesia ut ejus sententia neâ—essario approbanda sit that is Origen sayeth hee is not of such authoritie in the Church that his opinion necessarilie is to bee followed And yet how frequentlie hee obtrudeth him agaynst vs as of great authoritie let his citation of him and his fellow Iesuits in their Bookes testifie Lindanus when hee citeth him calling him Illustre Alexandriae lâ—men that is The bright light of Alexandria and Durie calling him Testis omni exceptione major that is A Witnesse without all exception greatest Lyke-wyse when Euthimius is alleadged in the matter of the Sayncts beatitude Bellarmine answereth Non est â—ac in re usque adeo magni faciendus that is layeth hee In this matter bee is not so much to
bee esteemed Now to resume if with imputations onelie of double Dissimulation conjecturall Lenitie damnable Heresie rash Inconsideratenesse seducing Errour and such lyke wee should thus aunswere the Testimonies of Fathers consenting clearlie with Scripture affirming them vnworthie of Christian approbation of honest mens trust wyse mens regard or Fatherlie Authoritie what clamours of Indignitie done to Antiquitie should wee heare of our opposed Partie forgetting that Precept of Equitie Quod tibi fieri non vis alterine feceris CHAP. V. How the Romanists deale with the Latine Fathers conjunctly and apart AS Canus sayeth of the Fathers in generall The canonick Authors sayth he as they are supream heavenlie and divine so they keepe a perpetuall and firmè constancie of trueth but other holie Wryters being inferiour and humane they erre some-times yea and bring foorth Monsters against the convenient order and ordinarie course of Nature So doth Alphonsus de Castro declare that they are oftentimes found coÌ„tradictorie to themselues saith he the particular examples where-of Iansenius in his Concordance of the Evangels hath laboured to show in Ierome Ambrose and Augustine Like-wise with levitie and inconstancie thus doeth both Bellarmine and Alphonsus brand holie S. Ierome who when hee is objected vnto them against their Pompaticall and Papall Hierarchie alleadging no difference to bee in Scripture betweene a Bishop and a Presbyter Bellarmine answereth Est autem observandum Hieronymum in hâ—c sententia non adeo constantem videri That is It is to bee observed sayeth hee that Ierome in this point seemeth not to bee so constant as hee should bee The like sayeth Alphonsus in these wordes Ex quibus verbis apparet B. Hieronymum sibi ipsi in hac parte minime constare That is By which words it is evident that S. Ierome was no wise constant in this point Yea more-over when Ierome is produced consenting with a number of Fathers whom their Medina nominateth to prooue the same point that primitiuelie a Bishop and Presbyter were all one Bellarmine answereth grossely giving him the Lie saying Videtur revera Hieronymum in ea opinione fuisse quae falsa est That is It appeareth indeede that Ierome was of that opinion but yet the same is false After the same manner doeth Pigbius also vse Augustine whose doctrine when hee hath brought in two pointes concerning originall sinne agreeable to Scripture yet thus he speaketh thereof Quae Augustini sententia sayth hee non solum incerta sed falsa est That is Which doctrine of Augustine's is not onlie vncertaine but lyke-wyse vntrue or false Yea little lesse vnreverentlie doth Bellarmine vse one of their own Popes to wit Pius the secoÌ„d whose testimony when we oppose against Papall Supremacie proving that no such thing was knowne nor acknowledged in the primitiue Church the fore-saide Pope testifying Quod ante Nicenam Synodum parum respectus habebatur ad Romanam Ecclesiam That is That little regard was had to the Romane Church before the Councell of Nice Bellarmine thus answereth Quae sententia sayth he partim non est vera That is Which declaration of his heere-in is in a part false and vntrue Agayne when Tertullian is produced agaynst the Pope's infallibilitie proving Pope Zepherin to haue beene a Montanist Bellarmine answereth roundlie That Tertullian is a Liar saying Non est omnino Tertulliano hac in parte fides adhibenda that is In that matter there is no credit at all to bee given to Tertullian So lyke-wyse when the same Tertullian is adduced for proving Christian libertie in fasting Bellarmine answereth thus Tertullian saith hee in that booke expoundeth the Catholicke Doctrine after that manner as at this tyme the Lutherians vse that is everie-where mixing in Calâ—mnies and Lies More-over when Augustine in his Retractions interpreting the Rocke where-on Christ was to build his Church is adduced agaynst the Papists to signifie not Peter but CHRIST Him-selfe Bellarmine answereth Ex sola ignorantia linguae Hebreae esse deceptum that is that Augustine was deceived heere-in onelie by his ignorance of the Hebrew tongue And agayne when he is produced agaynst Transsubstantiation showing that Christ's wordes saying I will not drinke hence-foorth of the fruit of the Vine were spoken of the consecrated Cup Bellarmine answereth Augustinum non expendisse hunc locum diligenter that is that Augustine did not weigh or consider this place diligentlie to wit not so friendlie for the Pope's behoofe and his Darling of Transsubstantiation which was hatched after In lyke manner when the foresayde Augustine and Pope Gregorie's expositions on 1 Cor. 3 13 are adduced showing by that Fyre which is spoken of there are meaned the Troubles of this lyfe and no other Fyre of Purgatorie Bellarmine summarilie goeth to worke and sayth Sed hoc jam rejecimus that is But as for this exposition of theirs sayth hee wee haue alreadie rejected it And when hee hath showne how many ancient and famous Authors haue vehementlie oppugned their ydle begging Orders yet he answereth At â—ihileminus vitam mendicantium tanquam sanctam perfectam approbarunt multi Pontifices that is Not-with-standing of all those Ancients and Authors it is enough that manie Popes haue approved the lyfe of begging Friers as holie and perfect Yea more-over when both a Romane Councell and a Romane Pope are produced forbidding the vayling of Nunnes before 60 years of age according to that Apostolicall Precept of receiving of Widowes Bellarmine there-vnto answereth His non obstantibus licere in quacunque aetate si adsit usus liberi arbiâ—rii talia vota nuncupare that is Not-with-standing of all that is alleadged to wit out of Scripture Councels or Fathers it is lawfull sayeth hee of what age so-ever they bee provyding that they haue the vse of Free-will to vnder-goe such Vowes I omit how hee answereth the Authorities of other Fathers onlie with imputation of Ignorance and want of Learning vnto them when they are objected as where hee sayeth Procopius was a better Orator than a Divine sayeth hee Lactantius also was better seene in Cicero's Bookes than hee was in the Scriptures and Victorius was indeed sayeth hee a Martyr but he wanted Learning To conclude therefore if with baser Money anie can bee payed who exacteth Satisfaction to the Testimonies of Fathers than you see by our Adversaries layde down heere let anie one judge Or if Imputations to those Auncientes of Monstrous Births crosse Contradictions grosse Errour light Inconstancie base Lying vilde Slandering blynde Ignorance carelesse Neglect with vndeserved Distrusting them and open Rejection can passe for currant eyther on their bare word to satisfie vs or to expresse their so much pretended and bragged of reverence to venerable Antiquitie then let Light and Darknesse and GOD and Beliall be agreed or as the Poet sayth Iungentur jam gryphes equis aevoque sequenti Cum canibus timidi venient ad pocula damae
Paris agayne apud Audoenum parvum Anno 1557 not one Syllable of them is to bee seene tho extant in the older Editions of the date of 1487 and after More-over Bertram who wrote in the 800 yeare of GOD agaynst Transsubstantiation then peeping out when in his Booke of the Bodie and Blood of Christ dedicated to the Emperour Carolus Calvus who set him a-worke hee hath clearlie in these wordes dashed that Babels Brood agaynst the Stone of solide holie Writ saying Thinges which differ one from another are not the same the Bodie of Christ which was dead and rose agayne and beeing made immortall dieth no more Death having no more dominion over it it is nowe ever-lasting and not subject to suffering But this which is celebrated in the Church is temporall not ever-lasting it is corruptible and not free from Corruption But as they professe in the Expurgatorie Index of this Author when they haue essayed for escaping to invent some fyne Devyce and feigne some coÌ„modious Sense for them which is this to wit That this is meant of the Accidents or Formes of the Sacrament sayth he which are corruptible or of the vse of the Sacrament which continueth onelie in this present worlde and in that sense is temporall And when not-with-standing they see that this will not serue them in respect the whole scope of the Discourse is agaynst this Shift and tendeth to proue That it is not the naturall Bodie of Christ which was borne died and rose agayne which Christians externally receiue in the blessed Sacrament what then is their next Recourse Even this bankrout Shift Non male aut inconsulte igitar omittantur omnia haec that is It is not amisse then say they nor vnadvysedlie done that those things be left out al-to-gether Yea not onlie haue they paired away parcels but as shall bee showne God willing heere-after they haue razed and bereaved vs of whole Records and entire Treatises that haue made against them And as Erasmus in a word tolde vs before who were those Aegyptian Flies who were the Corrupters of the wholesome travels of ancient and holie Authors in the Church of CHRIST before the noysome Crew of Iesuiticall Frogges with more whoorish fore-heads eased that filthie Swarme and being the last Emissaries of that false Prophet vnder-tooke that Taske So to confirme the trueth of Erasmus speach I will heere relate one onlie proofe there-of which that learned Father B. Vsher helped to discover In the yeare 1616 one Petrus Stuartius set foorth at Ingolstadt amongst other Treatises one especiallie of Rabanus Maurus Archbishop of Mentz called his Penitentiall in the 33 Chapter whereof answering to a question of a Bisshop named Heribaldus concerning the Eucharist what became of it after it was consumed after the manner of other Meates and sent into the Draught Rabanus hath these wordes Pag. 669 Some of late sayth he not holding rightlie of the Sacrament of the Bodie and Blood of our LORD haue saide That the verie Bodie and Blood of our LORD vvhich vvas borne of the Virgine Marie and in which our LORD Him-selfe suffered on the Crosse and rose againe from the Graue Against which Errour writing vnto Abbot Egilius According to our abilitie wee haue declared sayth hee what is truelie to bee believed concerning CHRIST'S Bodie Heere wee see then that Rabanus tongue is clipt for telling of Tales as sayth that former Father first therefore wee must see who is the Doer and next what are the words that are razed out Stevartius the publisher freeth him-selfe of the fact telling vs in the margent that hee found that blank in the manuscript Copie But whence had hee that manuscript Out of that famous Monasterie of Weingart saith he So that wee see clearlie that the Monkes of Weingart stand on the Chalke Next let vs see vvhat are the words that are razed B. Vsher as I said before hath helped notablie to cleare this to Posteritie thus In the Liberaries of that worthie Knight Sr Robert Cotton and D. Ward Mr of Sidney Colledge in Cambridge hee found a Treatise of the Sacrament of great Antiquitie as he reporteth beginning thus Sicut ante nos quidam sapiens dixit c. In which the Author laying downe the opinion of Paschasius Radbertus who was Bertram's Antagonist that the flesh which is received at the Altar is no other than that which was borne of the Virgine Marie and suffered on the Crosse and rose out of the Graue and is yet daylie offered for the life of the Worlde Contra quem sayth this Author satis argumentatur Rabanus in Epistola ad Egilonem Abbatem Ratrannas quidam libro composito ad Carolum Regem dicentes ali am esse that is Against vvhom both Rabanus sufficientlie doth reason in an Epistle vvritten to the Abbot Egilo as also one Ratrannus alias Bertramus in a Booke made vnto King Charles saying That it is another kinde of fâ—esh to wit Sacramentall Where-by we may now see what it is that these razed-headed Monkes of Weingart haue razed with their hands out of Rabanus Penitentiall seeing vvee are given to vnderstand by this Author vvhat his opinion vvas in this point in his Epistle to Abbot Egilo And therefore that the fore-said blanke hath beene filled vp before vvith these vvords to vvit That the naturall Bodie of CHRIST is that selfe same Bodie which is by the mouth received at the Altar Against vvhich Errour sayeth Rabanus vvriting to Abbot Egilo vve haue according to our abilitie declareâ— vvhat is truelie to bee believed to vvit the cleane contrarie Thirdlie Examples of Popish Altering the words of the Fathers FIrst for proofe of this Practise as the thirteenth Chapter shall giue Instances of their Alteration of the wordes of a whole Convent of Fathers conveaned in Councell So how they deale with them particularlie let these Examples testifie Saynct Ambrose to show that Personall Succession is nothing without Succession of Doctrine sayeth Petri hereditatem non habeaâ— qui noÌ„ habent Petri fidem that is They haue not hereditarie Succession from Peter who keepe not Peter's Fayth But how is this Testimonie corrupted as is to bee seene in Gratian and in their later Editions For mayntayning the Pope onelie to bee the lawfull Successour to Peter and that such locall and personall succession is the Note of the true Church Petri hereditatem non habent qui non habent Petri sedem say they that is They haue not hereditarie Succession to Peter who haue not Pâ—ter's Chayre Where ye see Sedes put for Fides The Chayre at Rome for The Christian Fayth where-so-ever Lyke-wyse Bellarmine to establish the adoration of the Virgine Marie hee citeth Chrysostome translating that place of Genesis 3 15. Ipsa Shee which Chrysostome hath plainlie in the Greeke masculine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ipse or bee shall treade the head of the Serpent vnderstanding CHRIST and not the Virgine Marie Also to prooue the adoration of Reliques
confesseth clearlie this Condition to that Canon Nisi necesitate cogente that is Except Necessitie compell Quamvis non habeatur illa exceptio in tomis conciliorum sayeth Bellarmine that is Altho that Exception bee not in the Tomes of the Councels Agayne for vp-holding of Papall Supremacie vvhere-as the Councell of Milevi decreed That in no Case what-so-ever anie Appeales should bee made out of Africke to anie beyond Sea yet Bellarmine confesseth That Gratian added of his owne head this Clause to the Canon Nisi forte ad Apostolicam sedem appelletuâ— that is Except perhaps that Appellation bee made to the Apostolical Sea of Rome Which Clause annulleth the whole CanoÌ„ and as Bellarmine testifieth is close contrarie to the mynd and expresse intention of that whole Councell 2. How they purge and pare from the Councels NExt vnto their adding to Councels nay I may say adding whole Suppositions and forged Councels vnto the number of those that were true and reall as that Rome Councell vnder Sylvester vvhere-in is pretended that it was concluded That no man might judge the first Seate And for fayling in that and drawing the matter yet more vp-wardes an elder Councell yet is brought out of a Corner and hollowlie made to pronounce That the first Seat must not bee judged by anie Next then I say to such liberall adding in grosse and in piece-maile after the fore-sayde manner let vs see that they are as Skilfull in Subduction as they are for Seduction by their Arithmeticall Addition In the olde Copies of the Generall Councels there is inseâ—t the fourth Decretall Epistle of Pope Clement vvhich is contayned lykewyse in their Canon Law wherein the Popes mayntayning of that Nicolaitane Errour is evident to wit Of having all thinges in common where-in Wyues are also comprehended and where-vpon it clearlie and consequentlie followeth that the Pope may erre and Popes haue monstruously erred But what haue they done for this in the new Editions of the Councels Even this to wit They haue purged and put out those wordes that Wyâ—es should bee common as is confessed in the Notes set out of late vpon their Canon Law by Authoritie CoÌ„mand of Gregorie the thirteenth where-in wee are beholden to them that how-so-ever they vvill haue the Men yet they desire not the Wyues to bee Catholicke also 3. How they alter the Wordes and Canons of the Councels A Notable Example heere-of in Surius his EditioÌ„ of the Councels and their Epitomizer Caranza who for eschewing the clearnesse of that ancient Councell of Laodicea against the worshipping of Angels hath without either sense or shame put Angulos for Angelos So that where-as the Councell sayth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is It is not lawfull for Christians to pray vnto Angels they make the wordes to bee Non oportet Christianos ad angulos congregationes facere that is Christians must not conveane in corners And where-as the Title of the Canon is De iis qui angelus colunt that is Of those that worship Angels they make it to be thus agaynst all sense De iis qui angulos colunt that is Of those that worship Corners An absurd Tale. VVhich Fraude and Falsification Saynct Theodoret most clearlie convinceth who commenting on the Collossians maketh mention thus of this famous Decree They who defended the Law sayth hee they induced Christians also to the worshipping of Angels saying That the Law was given by them And this erronious Vyce coÌ„tinued long in Phrygia and Pisidia VVherefore that Councell sayth he which asseÌ„bled at Laodicea which is the Metropolitane Citie of all Phrygia by a Law did prohibite That no man should pray to Angels The same Caranza lyke-wyse for mayntayning the Pope's Supremacie agaynst the sixt Canon of the Councel of Nice alleadgeth that hee sawe in a most ancient Latine Edition of the Councels which the most Reverend Cardinall Marcellus shew him who was Legate to the Pope in the Councell of Trent the wordes of that Canon set downe thus Quoniam Metropolitano Episcopo hoc idem moris est that is Because this same is the Custome of the Metropolitane Bishoppe VVhere-as in the vp-right Copies of the Nicene Councell it is thus Quoniam Episcopo Romano parilis mos est that is That the Bishop of Alexdria should haue power over those that were in his Diocie because the Bishop of Rome had the same custome of jurisdiction to wit over those that were in his Diocie VVhich confyning of his jurisdiction onelie within his Westerne Precinct or Diocie of Rome and equalling other Bishops with him in a-lyke jurisdiction within their severall Precincts doeth al-to-gether ever this Challenge of Supremacie there-fore for eschewing the force of that Canon of Nice the Falsifyer of the same had pulled out the Pope out of the Comparison as if none should compare with him in Iurisdiction and put in anie poore Metropolitane Bishop in that Comparison with the Bishop of Alexandria And which grosse and filthie Falsification of Councels wee see is an olde Practise of theirs may bee seene yet in their Cardinals Liberaries and in the Bosome of the Church of Rome Like-wise where-as the seconde Councell of Orange holden in Anno 529 agaynst the Pelagians and Semi-Pelagians condemning their erronious Doctrine concerning Grace and Free-will set downe amongst other Conclusions this in particular This also we wholesomlie professe and belieue say they That in everie good worke wee doe not begin and are holpen after-wardes by the Grace of God but Hee first of all Nullis praecedentibus bonis meritis that is No good merites of ours going before inspireth in vs both Fayth and the loue of Him c. This Canon Binius in his Edition of the Tomes of the Councell for mayntayning Popish Free-will and Merits of Congruitie hath taken both Freedome of Will and of Action also notoriouslie to corrupt this wholesome Canon and to put in for Nullis meritis bonis praecedentibus that is No good Merits of ours going before Multis meritis bonis praecedentibus that is Manie good Merites of ours going before Now for Merites of Congruitie what Congruitie is betweene Nullis and Multis None and Manie let anie one judge And that this Corruption of Binius or at least if they call it The Errour of the TYPOGRAPHER were carefullie attended and avoyded in latter Editions I would gladlie wish Secondlie How they accuse the Councels when they make against them eyof Fraude and Ignorance in determination or else of after-falsification A Cleare instance wee haue of this in Bellarmine who speaking of that most ancient and famous Councell of Chalcedon holden Anno 451 of their Decree against anie Papall Supremacie layeth no lesse to their charge than Fraâ—dâ— and Falsehood in expresse tearmes Againe to prooue that the Pope may erre and hath erred and that hee was likewise subject to Councels of olde when the sixt Synode is alleadged condemning Honorius as a
Monothelite Bellarmine answereth thus Deceptâ—s fuisse patres ex falsis rumoribus non intellectis Episcolis Honorii ideoque immerito cum Haereticis numerasse Honorium that is That those Fathers were deceived by false Rumours and by Ignorance in not vnderstanding the Epistles of Honorius and therefore that verie vndeservedlie they reckoned Honorius amongst other Heretickes imputing so both blind Ignorance and vnwise Rashnesse to all those Reverend Fathers And when this will not serue his turne hee layeth an imputation of after-falsification on all the Registers and Record keepers of this famous Councell saying Honoriâ— nomen sine dubio inter cos qui damnati erant est insertum ab aemulis Romanae Ecclesiae that is That the Name of Honorius without doubt was insert amongst others that were condemned by the Enviers of the Church of Rome Likewise when the seaventh Synod is alleadged where-in after long time that interveined and due tryall was taken the sentence of the condemning Honorius is confirmed and the sixt Synod there-in is approven Bellarmine answereth Deceptos fuisse patres ex sexta Synodo quae vel corrupta erat vel per errorem Honorium damnaverat that is That those Fathers also were deceived by the sixt Councell which was either corrupt or else through Errour had condemned Honorius In lyke manner when the Epistle of Pope Leo contained also and registrated in those Councels is adduced for probation of the preceeding point which hee wrote to the Emperour Constantinus Pogonatus witnessing the trueth of Honorius Heresie and just condemnation in the fore-said Councels Bellarmine replyeth vnto that also saying Diâ—o Epistolam Leonis esse etiam corruptam that is I say altho without anie warrand that the Epistle of Pope Leo is also corrupt c. Nec tenemur unum Leonem magis sequi quam alios tot summos pontifices that is And if that Epistle bee true yet wee are not bound to follow one Pope Leo more than so manie other Popes Yea some seeing the evidence so cleare and vnavoydable of Pope Honorius conviction of Heresie in so solemne and famous free Councels haue beene so impudent as to say That they were but forged and counterfeyt as Bellarmine testifieth of Albertus Pighius But Turrianus sayth hee deâ—endeth the contrarie that they are both sincere and vpright Thus wee see when they are straited how they flie in others Faces and this cleare evidence doth Bellarmine afford vs in a weightie matter of their Popish Vnitie Thirdlie How they admit Councels onlie where-in they make for them and reject them disdaynfullie as no Councels where-in they make agaynst them FOR probation heere-of let vs adduce Bellarmine vvho vvhen out of the third Councell of Carthage hee would proue the Macchabees to bee Canonicke Scripture he giveth this reason why Calvine cannot denye the authoritie there-of in this because hee vseth the authoritie there-of in another poynt him-selfe to wit agaynst the invocation of Sayncts and therefore he cannot say Patres in uno sapere sayth hee in alio delirasse that is That the Fathers were wise in one point but proved sottish in another And yet speaking of that famous first Councel of ChalcedoÌ„ their decreeting agaynst Papall Supremacie he bringeth in Pope Gelasius Verdict there-of where-with himselfe consenteth saying Quod in eo quaedam fuerunt bona admittenda quaedam vero mala rejicienda that is That in that Councell some thinges were good and to be admitted and some thinges were evill and to bee rejected And consequentlie that the Fathers were wyse in some things and in other things proved but sottish to wit in such things as they make agaynst Poperie viz. that great Dagon especially of the Pope's Supremacie Agayne when this fame Councell of Chalcedon which he acknowledgeth was vniversallie and whollie approven is cited agaynst Forraigne Appeales to Rome yet Bellarmine answereth heere-to thus That Pope Leo did approue the same onlie so farre as it medled with the explication of matters of Fayth Now if Papall Supremacie be not a point of Fayth let Boniface the eight his Decree witnesse declaring That except a man belieue the same hee cannot bee saved Seeing therefore that Pope Leo approved the Councell in so farre as it defyned matters of Fayth in so farre then as it defyned concerning Papall Supremacie it will followe by Bellarmine's owne consent That the same was approven by Pope Leo fore-sayde In lyke manner Bellarmine adduceth the Councell of Eliberis for Baptisme by Laickes But when the same is adduced agaynst Images in Churches hee rejecteth the same as of no authoritie Also that famous Councell of Franckford holden vnder Charles the Great agaynst the worship of Images was confirmed by Pope Hadrian sayeth Bellarmine in so farre as it defyned That Christ was not the adoptiue Sonne of God But is rejected by him sayeth hee vpon the other part in so farre as that Councell condemned the seaventh Councell before it to wit for decreeing the worshipping of Images Agayne where-in Concilium Quinisextum or Trullanum maketh for picturing of Images in Churches Bellarmine sayeth That in so farre it was approven by Pope Hadrian but wherin it displeased his Holinesse it was rejected vpon this reason Because the Pope was not there-by him-selfe nor his Legates VVhich reason if it were sufficient for rejecting a Councell then vpon the same might that second famous Generall Councell bee rejected vvhich was celebrated at Constantinople agaynst Macedonius that denyed the Deitie of the Spirit For thus doeth Bellarmine confesse hereof saying That it is to bee noted that in that Councell not one of the Westerne partes was there and yet it is whollie approven Pope Gregorie reverenced the same as one of the foure Gospels Lyke-wyse in the poynt of Papal Supremacie Bellarmine to proue the same by ancient Councels citeth the Florentine But when a Canon of the same Councell is cited agaynst Vnction in Confirmation as no-wyse Apostolicall Bellarmine answereth That all things that are in Councels pertayne not to the Fayth In lyke manner Bellarmine to proue the Communion vnder one kynde to haue beene an olde Custome long before Constance hee citeth the Councel of Basill But when the same Councel is cited to proue the Councell aboue the Pope it is rejected with no gentler Styles than Conciliabulum Schismaticum Seditiosum nullius Authoritatis that is A Schismaticke Conventicle and a seditious which is of no Authoritie So highlie doeth Bellarmine advance here-by their Note of Popish Vnitie Againe the Councell of Constance sayth Bellarmine in the first Sessions thereof where it defineth the Councell to bee aboue the Pope is rejected but in the last Sessions thereof and in all things that Pope Martine 5 approved it is received by all good Catholickes Basill then was lawfull in the beginning but vnlawfull in the ending because it