A CATHOLIKE APPEALE FOR PROTESTANTS, Out of the confessions of the Romane Doctors; particularly answering the mis-named Catholike Apologie for the Romane faith, out of the Protestants: Manifesting the Antiquitie of our Religion, and satisfying all scrupulous Obiections which haue bene vrged against it.
Written by Th. Morton Doctor of Diuinitie.
Euen our Aduersaries being Iudges.
And wisedome is iustified of her children.
LONDINI, Impensis Georg. Bishop & Ioh. Norton. 1609.
TO THE HIGH AND MIGHTIE PRINCE, IAMES BY THE GRACE OF GOD KING of great Brittaine, France, and Ireland, Defender of the faith.
AMongst all the bookes, which of long time haue bene published by the Romane presse (most renowned and gracious Soueraigne) the late Apologie of the Romane church may seeme both in the Prefaces, and progresse thereof to haue deserued your Maiesties most fauorable acceptance. In the diuerse Prefaces whereof your Maiestie is saluted in those due, and almost proper attributes of In the Epistle dedicatory to the Parliament. Princely and Christian wisedome, and ouerflowing fountaine of Grace; your Nobles and Senators of State in the Epithets of Honorable Peeres, and graue Sages; your Diuines and other Protestant-Doctors with at least the adiunct of Learned. Otherwise than the Romish Jnquisitors haue done, who, lest that a Protestant King might obtaine in the world the cōmendation of Edouardus se [...]tus Angliae Rex, admirand [...] indolis adolescens. Haec postrema verb [...] deleantur. Ind [...]x Hisp. fol. 148. Admirable towardnesse; or a Duke the title of Natus est Christophersonus praeclarue Dux Wittébergensis. Deleatut verbum, praeclarus. Ibid. Excellent; or lest our publike writers (especially [Page] Caluine) might be named B [...]ceru [...] The [...]logus Deleat it ve [...]bum, Theologus. Ibidem. [...]ldenco Zumg [...]o Theologo. [...]l [...]atur. Theologo. Index ib [...]d Diuines, yea or else so much as [...]upprimatur nomen Caluini, [...]onatur, studiosus quidam. [...] 2 4. [...] t [...]at one of their Prosel [...] ran from Men [...]z to R [...]me to change [...] name of Calumus into the a [...] of Baromu.: [...] illo Calu [...]o longè relegato, me tuo proprio (Baroni, cognomine omāsti, & locupletash, &c. Iustu [...] Calu [...]nus alias [...] Veteracastrensi [...]. [...]. sacr. l. 1. [...]p. 1 Melancthonis & ahorum nonum omittant [...] Index Belg. a [...]ud Iunium. pag. 164. named at all; have commanded all such like Ascriptions to be blotted out. Which publike peremptorinesse these Apologists may seeme by this their more ingenuous dealing to checke and controll, except that they will be thought to haue vttered the voices Temporum potiùs quàm hominum.
Concerning their progresse. Although the Apologie be farre from that absolutenesse, which the publisher thereof pretendeth, who iudgeth it to be in some things demonstratiuely vnanswerable, as other Romanists do likewise conceiue: yet notwithstanding whatsoeuer Argument of singular moment is vsed in the volumes of the Romish Doctours, or what colourable accordance soeuer hath proceeded from the pen of any learned Protestant, which appeared in anie degree aduantagious vnto their Roman cause; that seemeth herein to haue bene collected, vrged, and reinforced against vs with as singular choise of matter, with as ponderous weight of cōsequence, with an as exact and exquisite a method and style, together with as sober a temper of speech, as they by their diligence, iudgement, wit, Art, and moderation could easily performe.
This seene, forthwith our most reuerend, carefull, and religious Metropolitane commanded a certaine number of Diuines, then at hand, to employ their studies for the perfecting of a satisfiable Reply: which had accordingly bene sufficiently accomplished, had not the heate of the common sicknesse, and other their importunate occurrences hindered their indeuours. At what time the [Page] burthen (my occasions then better sorting) did (yet not by choise but by chance) fall vpon me, the weakest and vnworthiest of those parties assigned: which, notwithstanding, after a due perusall of the Apologie, I did at length vndergo, not vpon presumption of any singular dexterity in my selfe, but as in confidence that God would enable me hereunto, he being In minimis maximus, and often choosing the weake things to confound the strong: so also vpon an experience that diuerse Romish Doctors would be at hand ready to lend me herein their best support.
Which kind of assistance of learned Aduersaries the Apologists themselues In the Epistle dedicatory to your Maiestie. haue layd downe for the greatest reason of satisfaction, and we do accordingly admit. For if it be held an excellent point of physicke, Ex Vipera theriacum, to turne poison into an Antidote against poison; and in God accounted an high degree of vengeance, to turne the Aegyptians against the Aegyptians; Esay. 19. 1. and in Dauid celebrated as a principall matter of triumph, to cut off Goliah his head with his own sword; and in Christ obserued as an vnanswerable maner of conuiction to iudge the euil seruant from his owne Luc. 19. 22. mouth; and acknowledged in S. Paul as the most expedite means of confutation of the men of Crete, to oppose Tit 1. 1 [...]. against them their owne Poet, whom he calleth their Prophet: thē may we iustly presume better of our cause, wherein our Romish Aduersaris will proue our rightfull Aduocates.
For which cause I doubted not to answer that, which they haue vniustly intituled, A Catholike Apologie out [...]
vnder the denunciation of Anathema against euerie one that shall transgresse in this kind. But how should they affect that which they pleade for, who (as it is confessed) haue neglected the offer of dispute made by the Protestants at the Councell of Iohannes Brentius & Iohannes Morbachius, tem Arg [...]t [...]nense [...] duo Mon [...]o [...]t [...]um co [...]munt, & o [...]a [...]t [...]t [...] cum Collegis [...], [...]t ad post [...]l [...]ta responde [...]tur, & disputatio de controuersis religi his capit [...] bu [...] inchoetur. Post [...]idiè—cùm [...] respon [...] [...]et [...]r, & [...]o. Sleidanus domum sibi rede indum esse diceret,—Tolletanus licere quidem [...].—Theologi qui rem [...]lerant, postquam [...] [...]ator [...]bus pro ba [...]erant, [...] to discedunt. Th [...]anus. hist. part. [...]. Anno [...]. See more herof in the Appeale foll [...]wing, l. 4. [...]. 2. [...] ▪ Trent? and also in their Inquisition haue denied all satisfaction by way of argument vnto parties desirous of conference, whom they sought to confound (as their Agrippa witnesseth) onely by the answerlesse answer of Haere [...]cotum in [...]uilit [...]res, quorum [...] to Theologic [...]s traditiombus & sacris paginis [...]undata esse del eret, ipsi tamen hanc omnem ex s [...]re Canonico, & Pontificijs Decretis—crudelissimè exercenti ip [...]am sacram Scripturam velut mortuam literam, & non nisi veritatis vir bram à tergo relinquentes, qum & haereticorum, [...]t [...]unt, scutum & propugnaculum, procul reijciunt,—sed vnam Romanam Ecclesiam, quae, vt dicunt, errare non potest, cui [...]s caput Pa [...]a e [...]t, ei [...]sque curiae stilum sibi scop [...] fidei praesigunt, non aliud cúm inquirendo expostulantes quàm [...]i in Romanam Ecclesiam credat—quod [...]i dicat, mox cum ad palinodi [...]m compellunt.—Quodsi inquisitus opinion em suam seripturae testimonijs alijsque rationibus tueri con [...], interrumpentes strepitu iratis bu [...]cis dicunt non esse illi neg [...]tui [...] cùm Baccalaureis & Scholaribus ad Cathedram, sed cùm iudicibus ad tribunal, non esse ibi litigandum, aut d [...]sputa [...] [...], sed simpl [...]it [...]r respondendum, si vel [...]t stare decreto Romanae Ecclesiae,—sin m [...]nus, falciculos & ignes ostendunt, inqu [...]entes, cum haereti is non argumentis & Scripturis, sed fasciculis & igne decertandum. Agrippa de vanit. [...]. fire and fagot? Euen as they formerly had done in the maintenance of their Indulgences in Germanie, to the great impouerishing of that Nation: which expilation of the country, (as is recorded by their owne Rhenanus) they defended by the Cùm Germani negarent se quorundam expilationes di [...]tius esse laturos, & alias indignita [...] quibus [...] con [...]ue [...]eba [...]t [...] per cos, qui ma [...]orum suorum simplicitate forent abusi: illi viciss [...]m gladios & fasciculos [...], qui potius debebant docere & pugnare gladio spiritus. B. Rhenatus Argan Tert. de Praescript. mouth of the sword, rather than by the sword of the mouth, which is the word of God. This causeth vs to beleeue Thuanus their owne Historian, who reporteth how Pope Paulus the third (Anno 1559.) among other exhortations, which vpon his death-bed he deliuered vnto his Cardinals, did Paul [...]s [...] (Anno 15 [...].) semo effoetus—Cardinales in cubiculum accersi iustit - deinde ipsos li [...]rtatus est, vt in optimo successore deligen [...]o vota coniungerent: postremò vt sanctissimum (sic illud voc [...]bat) Inquisitoris officium, quo vno S. [...]. auth [...]r itatem [...] affirmab it, commendatum haberent. Thuanus. hist. Tom. 2. lib. 16. Anno 1559. lastly wish them to preserue the office of Inquisition, as being (said he) the onely meanes, whereby the authoritie of the See of Rome is supported.
Yet so it is: Our Aduersaries whilest they seeke to disturbe our constituted Church, and peruert our professors, they can make this challenge of dispute, which they themselues are so loath to entertaine in the coasts of their owne iurisdiction, that D. Stapleton, whom they repute to haue bene the See the Catal [...]gue [...] [...]. most learned English man, and the best Diuine of his time, exhorted the Duke of Pa [...]ma Eo sanè loco haereses sunt vt non tàm arte & industria quàm Alexandri gladio carum no lus [...]ordius dissolu [...] posse, quasique Herculis clauā feriendae, quàm Apollinis Lyrâ mitigandae vid [...]antur. Stapietonus, [...]pisi. ded [...] oper [...] de Iusti [...]. at. paulò ante [...]inem. to cut all knots of arguments with Alexanders sword, and to beate them downe with Hercules club, rather than to labour to appease and moderate contentions by the harpe of Apollo: that is, rather to represse them by violence, than to haue them moderated by art and iudgement: this man was a Boanergis. As for the Apologists, we may presume that they cannot speake more iudiciously than they haue writ, whose accusations & arguments are in this Appeale (so farre as we haue proceeded) expressed word by word, and satisfied from the testimonies of the Romane Authors themselues, with that care and diligence, that no Aduersarie, I hope, shall haue much cause to except against it: Sure I am with that sincerity, as not to become an Aduersarie vnto my self by erring against my conscience. For to say that I haue not possibly erred at all, were to aduance my selfe aboue the nature of man: but to haue erred wilfully in [Page] any thing were to be lesse than a Christian. In a word such as my confidence in this worke, that [...] I do vow thy selfe vnto doeth for the Romane cause, if any of that profession shall orderly & sufficiently refute the [...] of this Appeale. Onely I shall desire euery such Replier to vse the same moderation in his writing, which I haue performed throughout this whole booke, and whereof S. Augustine hath giuen vs a liuely presidence: who writing against some Aduersaries, Aug. in Psal. 3 [...]. Although they be deuided from our bodie (saith he) yet we confessing one head Christ, let vs deplore them as our brethren; for we will not ceasse to call them BRETHREN whether they will or no, so long as they say, OVR FATHER in inuocation of one God, and do celebrate the same Sacraments which we do, and answer, although not with vs, the same AMEN. Nothing now remaineth (deare Christian) but that we beseech God to illuminate vs in the knowledge of his will, and to sanctifie vs both in our soules and bodies in the constant profession of the holy faith, to the glorie of his sauing grace in Christ Iesus: In whom
Some things in this Appeale, (good Reader) which neede to be corrected, explaned, or added, for thy better direction and satisfaction, are in the end of this Booke plainly and plentifully set downe. Yet one escape hath bene omitted, pag. 88. num. 6. lin. 4. wherefor, vowes, reade, vowing vnto Saints: and ibid. lin. 5. reade, of such vowing.
Pleaseth it the curteous Reader furthermore to vnderstand a Mysterie.
A Letter was sent me by M. Roger Brereley, together with a booke of M. Iohn Brereley, being the second edition of their Romane Apologie: the tenour of which Letter followeth.
To the worshipfull M. Doctor Morton, Deane of Glocester, these be deliuered with all speed possible.
Worshipfull Maister Doctor, I haue met by good chance with this booke, which I send you here inclosed: I take it to be another Edition of that booke, which I vnderstand you are in answering, which is the cause that I make so much speed to send you it, lest that you should haue committed some ouersights, which are discouered in this, and may tend to your great disgrace, if you vse not due preuention. It seemeth to me not to be an easie matter to satisfie any iudicious Reader, for this Author is very exact, and quoteth your owne Authors, which are extant, and cannot be denied: and if you should not answer very directly, but runne to other not so pertinent discourses, I feare your credit [...] will not be a little stained. I wish you well, but my chiefe desire is that truth may be discouered in such important affaires as these are. Wherefore be sure to helpe to set forward this, or else suppresse your bookes, and impose silence to your selfe. And I will be glad to heare of your best resolutions, and euer rest
My Answer.
I Receiued this letter, being without date, and brought vnto my lodging by a messenger, who meant for that present to be without name, promising to retume the next day, but did not, except it were without appearance. The booke was printed, Anno 1608. but was not tendered vnto me vntill Anno 1609, October 28. being the next day after that I had presented this my Appeale vnto his Maiestie. And is it credible that maister Roger Brereley should onely by chance happen vpon their so famous an Apologie, not vntill almost a yeare after it was printed? Shall we thinke that there could be no better correspondence betweene these two, brothers (as I am informed) both by Priesthood and blood? Or can any imagine that he seeking to premonish me with all speed possible, could find no possible meanes of conueyance in almost a yeares space? I cannot thinke that he was then amongst the Antipodes, but rather antepedes, whose letters, sent for the preuention of this Appeale, were not deliuered vnto me, before the very day next following the publication thereof. Vncourteously (I might haue said, vnconscionably) done: euen to this [...]
An answer to the exceptions made against me in the second Edition of this Romish Apology.
The first, pag. 10. line 16. My calling of a Loyall Romane subiect a white Aethiopian, you should haue added, In a Protestant state: and haue vnderstood, with me, such Romanists onely as are led by those guides, whose positions were there discouered to be altogether rebellious; but consult you with your selfe, and then tell me, I pray you, of what colour that loyaltie is, which denieth the oath of Allegeance?
The second, pag. 18. I, indeed, excused this saying of Caluine, When Kings command any thing against God, they berea [...]e themselues of all authoritie; shewing that he meant not thereby that they were absolutely no Kings; but so far onely as they commanded any thing against God, in such a case not man but God must be obeyed. This (say you) is vnworthie D. Mortons iudgement, and learning. And why? I will still stand to my former promise, which was vtterly to abandon Caluine his iudgement, if my exposition of his words be not euincible out of the place of Caluin: viz. Daniel will not obey King Darius forbidding him to pray vnto the true God: he is therefore cast vnto the Lions: God deliuereth him: the king is glad, and Daniel said vnto the king, O king liue for euer. &c. Daniel disobeyed Darius his vnlawfull command, and therein onely did not acknowledge his authoritie, which otherwise he did still honour and proclaime, saying from his heart (saith Caluine) O king liue for euer: or, God send thee a long reigne. What can be more plaine?
The third, pag. 180. That which you obiect concerning Syricius, is confuted from your owne Authors in this Appeale. See lib. 4. cap. 9. §. 1. &c.
The fourth, pag. 443. (note *) in the marg. I alledged nothing but the testimonie of your Alfonsus de Castro. You say it is vnfitting. Trie this. Cardinall Bellarmine denied that any did mox cognoscere Lutherum, that is, presently acknowledge Luther, at his first renouncing of Poperie. Alfonsus nameth diuerse, qui illum expectasse videntur, & statim illi adhaeserunt; that is, who might seeme to haue expected him before he came, and as soone as he was come did cleane vnto him.
The Memorandum, that the Treatise of the Kingdome of Israel, and of the Church, dedicated vnto Q. Elizabeth, was the worke of another Tho. Morton, who was of Christs Colledge: for I neuer published any booke in her Maiesties reign. last exception, pag. 740. in the margent, you charge me with frauds out of the testimony of Delrio the Iesuite, cōcerning the diuels apparition vnto an Abbot, perswading him to say Masse. Which my error in that allegation I confessed in mine own Animaduersions, at the end of my Apologie, and repaired it with another example of the same kind out of the same Author Delrio: therefore this your taxation might haue bin left vnto your M. Theoph. M. Higgons obiected the same error. See my answer vnto him, pag. 8. Higgons. I pray you, good M. Breerly, know that this manner of dealing cannot consist with any modest Replie. Our Lord Iesus blesse vs to the glorie of his sauing grace.
A TABLE OF THE CONTENTS OF THE PRINCIPAL TRACTS IN THIS APPEALE
- OF the faith of S. Gregory. Exceptiōs takē against him by som [...] Romanists. cap. 1. §. 3. Articles obiected as from him, answered. both in questions of doctrine. Cap. 2. and of cerem [...]nies. Cap. 3.
- Protestants both reprouing and commending S. Gregory, are reconciled. Cap. 4.
- S. Gregory an aduersarte vnto some points of the now Romish profession: proued by the iudgement of the Romanists, and the Apologists triple defect in enforcing of his authority Cap. 5.
- The faith of the Eualdi. Cap. 6. of Bede Cap. 7. Of the Brittons, Cap. 9. Grecians, Armenians, and Aethiopians. Cap. 11. Obiected and satisfied, and the consequence of the Ap [...]logists reiected by their owne Iesuites. Ibidem. §. 3.
- Of the faith of ancient Fathers: In the po [...] of [...]owes, and single life of the Clergie. Cap. 1. Of Transubstantiation. Cap. 2. Of the reseruation of the Eucharist. Cap. 3. Of the mixture of water with wine. Cap. 4. Of Anti [...]hrist. cap. 5. Of Altars. Cap. 6. Of Sacrifice. Cap. 7. Of praier for the dead. Ca. 8. Of limbus Patrum. Cap. 9. Of Freewill. Cap 10. Of the Merite of go [...]d workes. Cap. 11. Of the Inuocation of Saints, and their Canonization. Cap. 12. Of the necessitie of childrens Baptisme. Ca. 13. Of auricular Confes [...]ion. Cap. 14. Of Satisfaction. Cap. 15. Of Absolution, and Imposition of hands. Cap. 16. Of S. Peters Primacie. Cap. 17. and the claime therof by Pope Leo. Cap. 18. by Pope Iulius. Cap 20 by Pope Victor. Cap. 22. Of Lent-fast, and other fasts. Cap. 24. Of vnwritten Traditios. Cap. 25. All which are vrged and answered fro the principles & confessions of our Romish Aduersaries; and the weake pretences of the Apologists in their seuerall obiections are discouered.
- Of the faith of the supposed Dionysius Areopagi [...]a. Cap. 26. And of Hermes. Cap. 27. from the iudgement of our Romish aduersaries.
- A generall discourse concerning the authority of the writings attributed vnto the an [...]ient Fathers, from the confessions and practises of the Romish Doctors.
- Of the faith of the Iewes: concerning the Scriptures of the old Testament. Ca. 1. Praier for the dead. Cap. 2. The authority of the Iewish Rabbins. Cap. 3. Their opinion of Iambus Patrum. Cap. 4. Of Freewill. Cap. 5. Induration. Cap. 6. Inuocation of Saints. Cap. 7. Traditions. Cap. 8. Merit of good works Cap. 9. Monasticall life. Cap. 10. Vowes. Cap. 11. Auricular cōfession. Cap. 12. Sacrifice. Cap. 13. Transubstantiation. Cap. 14. Supreme Iudge. Cap. 15. The Apologists manifold defects, and sophistrie in this their Demonstration: shewne by the testimonies of learned Romanists.
- Of Miracles pretended to haue bene wrought for the establishing of the now Romane faith: vnnecessarily expected in the latter times. Cap. 17. In India doubtfull. Cap. 18 Their rarity now in the church, & the pronenesse of the Romanists to be deluded by apparitions and feined miracles, as in other things, so in that which they cal the Lady of Laure [...] to &c. and in England by childish & stra [...]ish conceits. Cap. 19. All these points handied at large from the testimonies of our Romish opposites.
- Of the saith of the Romish Church in it self: In s [...]me particular mēbers viz. Mary Queen of Scotland, and Henry 8. King of England. Cap. 3. and S. Bernard. Cap. 4. The iust, necessary, & secure separatio of Protestants frō the now Romish Church. Cap. 2. because of manifold, and notorious innouations and changes of Religion therein, both in points, where [...]
[...] tue and learning surnamed the Great, a man highly commended both by Fathers [...]. Gregorie is commended by Damascen in ora [...]. de defunctis: by Isidore. descriptoribus ecclesiasticis c. 27. and by the Fathers of ye eight Toletan Councell, can. 2. and by S. Bede hist. l. 2 cap. 1. and M. D. Humfrey in Iesuitismi. part. 2. rat. 5. p. 624. saith: Gregorius nomine quidē magnus & reuera magnus, vir magnis & multis diuinae gratia dotibus exornatus, &c. And M. Godwin [...] in his Catalogue of the Bishops of England. p. 3. ante med. saith: That Blessed and holy Father S. Gregory was the occasion of replanting the Christian faith in our countrey: and M. Whita [...]er contra Du [...]aeum l. 5. pag 394. fine, saith: Quod nos magno beneficio affecit Gregorius, id semper gratissima memoria recolemus. Protestants, conuerted vs Englishmen (by the preaching of Austine) from heathenish infidelitie to the faith of Christ.
Concerning the religion professed by Gregorie, and whereunto we were as then by him so conuerted, it was so vndoubtedly our now professed Catholicke faith, that the Protestant writers (not of vulgar note, but those that are for learning reputed most accomplished) do for such throughout euery particular specially and a [...] large In proofe that our then conuersion was to euery particular point of our now professed Catholicke faith, M. D [...]ctor Humfrey in Iesuitismi, part. 2. rat. 5. pag. 626. & 627. saith: In Ecclesiam vero quid inuexerunt Gregorius & Augustinus? on us ceremon [...]arum, &c. [...]ntulerunt pallium archiepiscopale ad sola Missarum solemnia Purgatorium, &c. oblationem salutaris hostiae, & preces pro demortuis. &c. reliquias, &c transubstantiationem, &c. nouas templorum consecrationes, &c. ex quibus omnibus quid aliud quaesitum est, quàm vt indulgentia, monachatus, Papatus, reliquum (que) Pontificiae superstitionis chaos extruatur? Haec autem Augustinus magnus monachus, à Gregorio monacho edoctus, importauit Anglis, &c. Also [...]uke Osiander in his Epitom, historiae Ecclesiasticae. centuria sexta, pag 289. fine, & 290. initio, describeth it yet more particularly, saying; Augustinus R [...]manos ritus, & consu [...]tudines Anglicanis ecclesiis obtrusit, nimirum Altaria, Vestes, Imagines, Missas, Calices, Cruces, Candelabra, Thuribula, Vexilla, sacra Vasa, Lustrales aquas, Romanarum ceremoniarum codices, &c. And ibid. pag. 288. prope finem, he saith of Gregorie: In pluribus articulis turpiter & pontificiè hallucinatus est: nam & libero arbitrio & bonis operibus nimium tribuit, de poenitentia non rectè docet, coelibatum ministrorum Ecclesiae acriter vrsit, inuocationem Sanctorum eorum (que) cultum, sed & imaginum idolatricam venerationem approbauit, palliauit & defendit. Also the Centurie writers of Magdeburg in their sixt Centurie, ca. 10. c. l. 748. circa med make like report of Austines doctrine to vs Englishmen. And collecting (elsewhere in the same booke) out of Gregories own writings by them recited, certaine his opinions which they hold for erroneous, as being Popish, they do in their Index or alphabeticall Table of that sixt Centurie, at the word Gregorij, specially set downe (with figures of particular reference where euery such said opinion is to be found, as followeth:) Eiusde [...] error de bonis operthus, de Confessione, de Coniugio, de Ecclesia, de Sanctorum inuocatione, de Inferno, de Iustificatione, de Libero arbitrio, de Poenitentia, de Purgatorio, de Satisfactione. Also they charge him further out of his owne writings with Cons [...] cration of Altars, Chalices, and Corporal [...]: col. 369. fine. with Oblation of sacrifice for the dead, col. 373. post med. with Exorcisme, col. 376. circa med. with translation of Reliques, col. 381. fine and 382. with Monachisme, 383. initio. & 384. with Pilgrimage, col. 348. initio. with Consecration of churches, with Masse, Reliques, and sprinkling of holy water, col. 364. 365. with Consecration of the Font, of Baptisme, of Chrisme, and Oile, col. 367. prope initium. with Celebration of Masse, col. 369. fine, & 370. initio, & 693. post med. & 694. initio: and with Claime, and exercise of Iurisdiction and Primacie ouer all Churches, col. 425, 426, 427, 428, 429, 430, 431, 432. &c. With which last point concerning Primacie, he is in like manner charged and reproued by M. Doctor Fulke in his confutation of Purgatorie, pag. 310. ante med. and by Peter Martyr in cap. 8. Iudicum. describe it: M. Doctor Fulke, terming it therefore in generall, our peruersion M. Fulke in his con [...]utation of Purgatorie, pag. 333. initio.: Danaeus also call [...]ng it, inebriatio Danaeus in resp. ad disputat. Bellarm. part 1. pag. 780. fine. m [...]retricis de qua est Apoc. 17. vers. 4: and M. Harison confessing likewise that M. William Harison in his description of Brittaine set before Holinsheds great Chronicle, volum. 1. (after the last edition) pag 29. b. li [...]e 11. And see his other more plaine words, ibid pag. 27. a line 27. Austine came and brought in Poperie: with whom agreeth M. Bale, affirming that Austine M Bale in Catalog. scriptorum illustrium maioris Britanniae, cent. 14. pag. 117. saith of Austine, Plebem per interpretes fidem Papisticam docuit. by his interpreters taught our people the Papisticall faith.
THE PROTESTANTS APPEALE.
SECT. 2.
2 Why these Apologists should deale thus preposterously, as knowing that their owne Master Parsons, Treatise of Three conuersions. Iesuite did sometime glorie (although inconsideratly) of Three conuersions of England from Paganisme by Romish Bishops; they should begin to fasten the line of their Demonstrations at the last, it might peraduenture be coniectured. But we rather hasten to disable their first presumption, whereby they haue assumed to manifest S. Gregory to be a peculiar patron of their now professed Romish faith: and first we shew,
That our Romish aduersaries themselues haue taken manifold exceptions to the iudgement of S. Gregorie.
SECT. 3.
3 Although we haue no cause to enuie the iust praises of S. Gregory, or to diminish the opinion of his greatnesse, who was so farre eminent aboue his successors both in life and doctrine, that the vnworthinesse of their qualities hath confirmed vnto him the title of Great: notwithstanding our Apologists do herein wrong our good meaning, and peruert our ingenuous praises of Gregorie his vertues, to the countenancing and authorizing of his imperfections. We are therefore enforced to let them vnderstand, that we intended not to grace him either as a Prophet, or as an Apostle, whose records and writings onely were priuiledged from errour, but as a Father of the Church, who liued in a declining Testimonia Patrum [...]eptimae aetatis, S Gregorij, &c. Bellarm. lib 2 de Sacram. [...]ucharist [...]a. 32. placing S. [...]regorie in the seuenth age. age, and came behind many of his predecessours as in time, so in some truth. To whose writings our aduersaries themselues take so many exceptions, that they may not chalenge vs to embrace all his opinions.
4 For first (as their learned Cardinall Attende, queso, quantam [...]erilitatem bonarum litera [...] secum vexe [...]int alfidu [...] bellorum in Italia motus, itá vt haud in promptu esset facilè r [...]petiti, qui vtrius (que) linguae peritus esset Certe quidé de seipso testatur [...]regorius. l. 6. Ep 29. indict. 15. [...]e Graecas liter [...]s minimé calluisle, cùm [...] Qu [...]uis in multis occup [...]tus, qua [...]uis Graecae linguae nes [...]us, in conte [...]tione [...] en vestra Index resedi [...]a [...] nius Cardinal. T [...]m 8. Annal. An. Christi. 5. 3 num. 62 pag. 57. [...] Tom. 2. [...] Ann [...]. in [...] Gregor. pag. 723. Coloniae 1606. Baronius witnesseth) [...]uch was the barrennesse of learning in the dayes of S. Gregorie, that not onely he himselfe was vtterly ignorant of the Greeke tongue, but that hardly there could be any in Italie found, who was expert both in Greeke and Latine. A matter very considerable, especially when we call to remembrance what happened before the dayes of S. Gregory in the Councell of Arimin: where (as their famous In Concilio Ariminensi cùm simpliciores Catholici, ab Arianis decepti▪ nomen [...] tollendum esse decreuissent; mox Arian [...] to [...]o orbe terrarum praedicauerunt se vicisle, non cont [...]nti [...] [...], & pro ea [...] substituisse: paulò post ipsum [...] in [...]. id est, dissimilis substantia tran [...]form [...]unt, [...]t Theodoretus refert lib. 2. hist. cap. 21. Bellarm. lib 3. de [...]. cap. 1 [...]. §. Qu [...]rto Sancti Ing [...]lstad. 16 [...]5. Cardinall hath truly reported from Theodoret) The Arrian heretickes in stead of the Greeke word Homousion, the orthodoxall terme of faith, suggest [...]d heretically another Greeke word Homoiousion; by which terme, being in it selfe no lesse different in sence, then agreeable in sound, the heretickes abusing the ignorance of the Catholicke Bishops there present, did openly diuulge and proclaime themselues conquerors. So that such like ignorance cannot be an absolute moderator or counseller in all diuine causes.
5 Neuerthelesse this obseruation could not haue bene so preiudiciall vnto the iudgement of S. Gregorie, if their owne Doctors had not further taxed him as ouer-credulous vnto the Magni Authores labuntur aliquandò, vt ille [...]. & oneri cedunt, & ingeniorum suorum voluptati, vulgoue vt [...] interdum indulgent. Et paulo post: Quae ego eadem de Gregorio & [...] fortassis ac ve [...]è d [...]c [...]re pos [...]m, quorum ille in historia Anglorum, hic in Dialogis quaedam vulgo [...]actata & c [...]edita miracul [...] [...]cribunt, quae [...] prae [...]um seculi A [...]istarchi incerta esse cens. bunt. Et paulo post: Equidem historias istas magis probatem, si coru [...]. Authores [...]uxta pra sinitam norma [...], seueritati iudicij curam in eligendo maiorem ad [...]ssent Melchi [...]r Canu [...] loc Th [...]ol. il. 11 cap. 6. [...] 58. [...]. 1569. Reports of the miracles of his time, thereby too much pampering the fond conceits of the common people: Tumultuari [...]. & breuis Apologia, siue Con [...]utatio Wherein the Author la [...]reth to proue: Non esse neque diuino, neque naturae iure prohibitum, qum Summus Pontifex dispensa [...]e possit vt [...]rater de [...]o [...]tu [...] sinc [...], frat [...]s v [...]orem legit [...]mo matrimonio sibi possi [...] adiungere: aduersus tot Academiarum cen [...]uras Printed, [...]un [...]burgae, anno 1532. Gregorius quò facilius id quod instituit maiori gratiâ obtineret, [...]cripturas, & quicq [...]d potest qu [...]si obtorto collo ad suum institutum pertraxit, p [...]o quidem studio, nempè publicam vulitatem [...]uuare volem [...]umult. fol. 45. To haue violently wrested, and (though with a godly zeale) peruerted the sence of the holy [Page 4] Scriptures: to haue bene [...] est, [...] plus [...], & sup [...] [...] atque morosum, [...]o (que) [...] vim [...] 17. aboue measure rigorous against the state of mariage, and to that end to haue racked the Scriptures: to haue bene, in a sort, Iewishly ceremonious, An [...] a li [...]tle [...] Gregorius v [...]tuit ne quis [...], qui [...] prop [...]ia v [...]ote c [...]umber [...]t, [...] ing [...] retur, [...]si [...] aqua ablu [...]u [...]: q [...]od [...] faceret [...] auth [...]ritat [...], [...]e gem [...]l am lu [...] p [...]cipic [...]tur vt vir, qui [...]ū propria v [...]o [...]e rem habui [...]e [...], l [...]ua retur aqu [...], nec a [...]te so is occasum intra [...] cū sit me [...]e ceremoni [...]l [...], ta [...]n [...] Po [...]t [...]fex Maximus moralem videri voluit. Idem ibid. fol. [...]4. § Primum igitur. in turning the Leuiticall decree into a morall law: to haue possibly erred in the ministerie of their supposed Sacrament of Magi [...] dicit in [...] Gregorius commisit, qu [...]d Sacerd [...]tes simplices in ab [...]entia Episcoporum possint confir [...], vt h [...]bet [...] in [...]cret. Dist. 9 [...] Cap. Peruer [...]t. This is the obiection: he answereth; Ad hoc dicendum, Si om [...] [...] [...]st, sed ex ordina [...]ne [...]cclesiae reseruatur solùm Episcopis, tùm quilibet Sacerdos ver [...] [...] or [...]ines conf [...]r [...]e, lic [...]t pe [...]cet conferendo, faciens contra st [...]turum Eccles [...]ae. Ecclesia [...] statuto, sed non potest irritare Sacramentum, concurrentibus his, quae sunt ad necessita [...] [...] est ve [...]um, tunc [...]regorius potuit conferre Sacerdotibus, quòd licitè confirmarent, qui aliàs [...] confirm [...]ssent: si auté non est ita, sed solu [...] Episcopus est Minister, nes [...]io [...]u [...] non possit [...] non Deus▪ potuerit [...]. Durand. lib. 4. Sent. dist. 7. [...]. 4 [...] 1 [...]7. Hadr q. [...] 1546. T [...] this [...]aronius answereth, and opposeth: In Gregorium plerique obl [...]t [...]an [...], tanquam [...] [...]licientes prorsus inanem, posse etiam in eis quae sunt fidei Romanos Pontifices cr [...]a [...]e Quod [...] quod asserunt, Gregorium errâsse, [...]nimè verum. Baron Annal. An Christi 594 ni [...]m. 14. Confirmation: to haue iudged amisse, [...] lib 9 [...] ve [...]bis collige [...]e videtur, contra cōmunem Theologo [...]um consensum, [...] [...]bs (que) [...] etuis d [...]mnatorum tormentis sensibilite [...] puniri; ibi enim ita scriptum [...]e [...]iquit, Nonnulli p [...]ius à [...], qu [...]m [...]d profe [...]enda bona malave merita actiuae vitae perueniant: quos quia culp [...] originis Sac [...]amenta [...]lut [...] [...] liberant, & [...] ex proprio nihil egerunt etiam illuc ad tormenta peruemunt & quia post mortem aeter [...] [...], [...]ulto cis iustoue iudicio etiam sinc causa vulnera multiplicantur, perpetua quippe tormenta [...] ex [...] volu [...]tate peccauerunt. Si [...]tus Senens. Bibl. Sanct. lib. 5. Ann [...]. 137. [...] au [...]o post: Diuus Thomas [...] e [...]tiombus di [...]utatis, in quaest▪ de poena peccati orig. a [...]t 2. propositas Gregorij & Augustin [...] [...]ententias [...]tigans, [...] ignem, g [...]hennam atque tormenta nihil aliud significare voluisse, quim priuationem diuinae visionis, [...] infantes. Hanc aut [...]m priuationem Patres illi tam duris nominibus appell [...]runt [...]er excessum [...] mult [...] magis execrabilem redderent Pelagianorum er [...]orem, qui in paruulis praedicabant n [...]llū esse [...]. in 2. Sent dist. 31. qu. 3. vtriusque [...]octoris dicta mordicùs tenens, censet ea secundum illam [...] i [...]telligenda quam verborum seueritas prae se fert. Senensis ibid. that infants dying without Baptisme were subiect to the sensible torments of the damned, contrary to the common consent of other Diuines: finally, to haue sinned in praying for the deliuerance of the soule of Traian out of hell. Not to stand vpon the rigorous censure of Pope Sabinianus next succeeding vnto S. Gregory, either Sabini [...]nus Gregorio successit—rebus gestis Gregorij vi [...] sanctissi [...] aduersatus est.— [...] eius comburerentur, ita in Gre [...]o [...]ium i [...]a & inuidi [...] exarserat homo mal [...]uolus. Platina [...]. 1574. almost, or Maiorem summam operum Gregorij statim post mortem eius aemuli flagitios [...]si [...] exusserunt. [...]. 4. [...]ag 23 whereof Sab [...]anus must be conceiued to haue bene a principall, as appeareth by Platina. wholly burning some of his bookes: for although this was done vpon enuie, yet could he not haue offered vnto the memorie of his predecessor such an hatefull brand, which is proper vnto the bookes of heretickes, without pretence of some doctrine, at least in shew, new and erronious. Which act of one Pope against another may more then probably proue, that about the dayes of S. Gregorie the writings and Decrees of Popes were not receiued for vndoubted determinations of truth.
6 Wherfore, albeit it hath pleased God to preserue the bookes of S. Gregory, together with the learned monuments of ancient Fathers, for the better direction of his Church: yet knowing that their owne Doctors haue bene bold to note (how worthily we need not determine) diuerse his defects both in learning & iudgement, by a too credulous approbation of vulgar Miracles, too violent an interpretatiō of diuine Scriptures, too rigorous censure against Mariage, too Iewish a conceit of Leuiticall ceremonies, too terrible a sentence vpon the soules of the vnbaptized Infants, and other such like aberrations: the commendation of his godlinesse cannot euince an infallibilitie of his iudgement. l Albulensis. q 57. in 4. Regum, dicit, ideo [...] orando pro Trai [...]no sed absurdissimum est virum sanctissimum & prudenti [...]mum, &c. Be [...]ar. lib. 2. de [...] [...].
[Page 5] 7 Howsoeuer, we haue not related such like his escapes in desperation of our owne cause, as though S. Gregorie would appeare an aduersarie against vs; but that our Apologists may permit vnto Protestants vpon as good, or rather better reason, to vse that libertie, which their owne Doctors haue practised, being in effect no more then that which their learned Durand teacheth vs to obserue, to wit, that See ab [...]ue letter, 1. Seeing S. Gregory was no God, he might erre as a man.
8 And now we proceed to discusse the Minor proposition, wherein they haue promised to proue that S. Gregory taught their now Romish doctrine in euery particular. In their maner of performance whereof they haue made a triple forfeit of their credit: because we shall demonstrate, first, that S. Gregorie did not patronize their profession in all these alledged particulars: secondly, that in manie of these he was an aduersarie thereunto: thirdly, that there be many other Romish articles by them omitted, which S. Gregory did either renounce, or else not acknowledge. That these may appeare, we first descend into an en [...]uirie of their obiected particulars, deuiding them into Articles of substance, and ceremonie: and in the first place examine,
CHAP. II. How farre the obiected Exceptions, which Protestants haue taken against the doctrine of S. Gregory, may appeare iustifiable in doctrinall points.
SECT. 1.
1 Although we willingly confesse that S. Gregory was an happie father of the faith of manie, and deliuered to them the sauing knowledge of Christ crucified: neuerthelesse as some parents and nources with their milke, the food of life, do ordinarily transfuse some insensible seeds of their owne hereditarie infirmities, which in time grow vpon their children, and become both sensible and dangerous, vnlesse they be purged out: so it must be acknowledged of this spirituall father, that together with the substantiall doctrine of holy faith, his schollers and conuerts might receiue some few of his infirmities and superstitions; which, like hereditarie diseases, increasing with time, and growing stronger, ought not therefore to be still cherished, because they are hereditary. We will begin with those particulars, which they account most especiall in Gods worship: a principall point herein is,
Concerning the Romish Masse.
SECT. 2.
2 For proofe that S. Gregory did patronize the Romish Masse, these Apolog lit▪ d. Apologists haue alledged the testimonie of the Protestants called the Centurists: but with what obliquitie and error of their owne iudgement, the verie place obiected will manifest; Gregorius de coenae materia rect docet, verùm Missas & obl [...]tiones creber [...]mè inculcat. Centur. li [...]. [...]. cap. 10 pag 682. The doctrine of S. Gregory (say the Centurists) which concerneth the matter of the Supper, is very sound, onely he maketh often mention of Masse and oblations. By which word [matter] they euidently signifie, that they iustifie his iudgement in behalfe of his doctrine in this point, and onely except against the noueltie of these termes, Masse and Oblations. It is no small [...]
[...]testants do not take exception vnto the word Sacrifice, as vnlawfull in it selfe, but onely as being found by experience to be lesse conuenient, and growing to be an occasion of the abuse of after times: otherwise Protestants do [...]atentur Philippus Melancthó. Kemmtius, Bre [...]tius, & alij, Mi [...]lam siuè sacram Coenam multis mod [...]s Sacrificium dici posse. Bellarm. lib 1. de Missa, cap. 5. grant (as their owne learned Cardinall Bellarmine hath truly obserued) that the Supper of the Lord may in diuerse respects be called a Sacrifice. Vaine therefore is the purpose of these disputers, who, from a difference onely about a word, labour to enforce a confirmation of a different doctrine. They should rather haue examined their owne principles, published by their own learned Oblatio panis & vini, consecrauonē praecedens, ad plenitudinem pertinet, non tamē ad essentiam sacrificij. Bellarm. de Missa lib. 1. c. 27. prop 4. Oblatio quae sequitur consecrationem, ad integritatem Sacrificij similiter pertinet, non ad essentiam Sacrificij. Ibid. prop. 5. Secundò, Christus ipse aut consecrando & consumendo sacrificauit, aut nullo modo sacrificauit: nam, vt ostendimus, non est alia Christi actio, quae Sacrificium dici possit, neque ante neque post consecrationem. Tertiò, quia Apostoli initio si nihil ad debant ad verba consecrationis, praeter orationem Dominicam, necesse est vt consecrando sacrificarent. Ibid. §. Secundò & Tertiò. Cardinall; and vnderstanding from him, that the essence of a sacrifice consisteth not in oblations and offertures, whether before or after consecration, but only in these two acts, viz. the consecration of the elements by words, and participation of them by eating: they may Neither may they obiect a defect in the Minister: for some Protestants haue bene Romish priests; nor yet in the forme of consecration, for S. Gregorie, lib de Sacram. Qui pridiè quam pateretur, vseth the same tenour of repetition, Hoc est corpus, &c, and of the Lords prayer. iustly collect that Protestants vsing the same sorme of consecration, which Christ, and his Apostles, together with the succeeding Fathers did, and the same maner of eating, do omit no essentiall part of their pretended Sacrifice; whereof we are to discusse more at large in due See hereafter lib. 3. c. 7. place. As for the present, we must vnderstand that the now Romish Sacrifice can haue no being without their imagined Transubstantiation. Therefore our third question is, concerning
The Romish Transubstantiation.
SECT. 6.
7 For proofe hereof is produced the testimonie of Doctor Apol. lit d. Humfrey, who, among other corruptions taught by S. Gregory, numbreth Transubstantiation. Which is by these Apologists (we thinke) impertinently vrged, especially knowing that Doctor Humfrey spake not this from his owne iudgement pitched vpon anie sentence of S. Gregory, but onely out of a Romish booke, called the This is cited [...] the margent of his Iesuitis. lo [...]o citato. Legend: a storie so vtterly forlorne of all approbation by anie Protestant, that euen their owne learned Authors haue not doubted to say, that Indigna Diuis historia: Nihil foedius dici potest eo libro. Claud [...] spenc [...]ns Com. in T [...]m. Digress. 1. Paris. 1561. It is an historie so vnworthy to report the memorie of Saints, that nothing can be named more filthie then it is. That the matters reported therein Insertis passim fabulis ac meris nugamē tis, etiam ipsam labefactârunt veritatem. Royard. pras. ante H [...]m. de Fest. Sanct. do by fables and fooler [...]es ouerthrow the truth: so absurd, that Non ego hāc historiam excuso. quae Legenda Aurea nominatur; in illa enim miraculorum monstra saepiùs quàm vera miracula legas: quam scripsie homo ferrei oris, plumbei cordis. Can [...]s locu theolog. lib. 11. cap. 6. pag. 337. the Author thereof may seeme to haue a face of iron, and an heart of lead: therby noting him to haue bin shamelesse and witlesse. Yet this place is the onely ground of these our Apologists obiection concerning the testimonie of Doctor Humfrey, which proceeded not from his perswasion of the truth of that Storie, but from his supposition of the beliefe which the Romish professors gaue thereunto: which (notwithstanding diuerse iudicious Doctors among them haue reiected it, as filthy, foolish, fabulous) hath bene preached in their Sermons, as being worthily graced [Page 9] with the title of Golden, and is knowne to be generally embraced of their vulgar, as the true Acts and Monuments of holy Saints.
8 Yet we shall not need to condemne the Apologists herein either of subtlenesse, or of sillinesse, because by alledging a testimonie for truth from this ground of error, they are so much the more controllable by their owne iudgement, as they themselues haue promised to take the proofe of their Obiections, Apolog praef. to the Parliament. not from Apocryphall testimonie of any pretended fabulous Legend, but from the constant assertions of learned Protestants. But that we may retort the authoritie of S. Gregory vpon them, we proue first,
That S. Gregory was no patron of the Romish Masse in their transubstantiated Sacrifice.
SECT. 7.
9 For their solemne Masse is not conceiued of them without a propitiatorie corporall Sacrifice: this Sacrifice they admit not without a miraculous Transubstantiation: now Conc. Trid Ses [...]. 13. cap 5. can 2. Transubstantiation is (as their Romish Councell hath defined) a totall change of the substances of bread and wine into the very substances of the bodie and bloud of Christ: and by them held for a doctrine of faith. Which was so verie a non-ens in the doctrine of S. Gregorie, that neither our most precise The Centurists say, De coenae Domini materia recté docet [...]regori us, Cent, 6. de Gregorio. Centurists could find cause to reproue this; nor yet Cardinall Cardinall Bellarmine: Post annum Domini▪ [...]o. Gregorius Papa, teste Paulo Diacono in ejus vita, ita coram populo locutus est, Praescius conditor &c. Bellar. de Sacram. Eucha. lib. 3. cap. 20. Therefore was he glad to seeke supply from the report of Paulus Diaconus, who liued about two hundred yeares after the death of Gregorie. Bellarmine, their owne most subtle searcher of aduantages, could alledge matter for proofe hereof out of anie writings of S. Gregory; being, indeed, a plant of later times, suggested to th [...] world as a matter of faith (as their owne learned Ante Concilium Lateranen [...]e, hoc dogma fidei non fuit. Scotus: vt refert Bellar. lib. 3. de Euchar. cap. 23. This Councell was Ann 1215. and S. Gregorie liued in t [...] end of the 600. yeare. Schooleman auerreth) not vntill six hundred yeares after that S. Gregory gouerned the See of Rome. If this be not sufficient for our discharge, we in the next place proue,
That the doctrine of S. Gregory was diuersly repugnant vnto the now professed corporall and transubstantiall Sacrifice of the Romish Masse.
SECT. 8.
10 The Sacrosancta Synodus Missas illas, in quibus solus sacerdos sacramentaliter comm [...]nicat. non modo non damnat vt illicitas. sed etiam probat atque commendat. Conc. Trid. Sess. 22. c. 6. Romish Church professeth a commendation of priuate Masses, wherein onely the priest doth participate the Sacrament of the Eucharist, being (by the confession of their owne See hereafter out of Cassander. Doctor) a custome not in the publike and authorised practise of the Church, till about a thousand yeares after the contrarie institution of Christ.
11 Secondly, the now Romanists inuite the people vnto their Masse, as vnto a Theater, to behold the Priests action in the celebration of the Eucharist, In cujus persona (speaking of the Priest) totus populus quadam spirituali sumptione sanguinem Christi bibere gaudentér debet credere. Ecchius de vtraque specie cap. 10. resp. ad 5. Argum. Impress. 1534: Sicut o [...] comedit pro omnibus membris, ita sacerdos pro omnibus Christianis spiritualiter. Beatus Vincent. Serm. Aestiu. de octava corp. Christ [...]. Antuerp. 1572. onely to eate spiritually by the mouth of the Priest. But the ancient Romane [Page 10] Church (in the dayes of S. Gregorie) ordained, that at the celebration of the Sacrifice, the Cum (que) in eadé Ecclei à Misarum so [...]ennia celebrarentur, atque ex more Diaconus clamaret: Si qui [...] non communicat det locum. Greg. Dialog. li. 2. cap. 23. which be speaketh not onely of the Catec [...]iumeni, but also of professed Nunnes. Deacon should say, Whosoeuer doth not communicate, let him depart: which may argue, that the difference between the now Romane Masse and that of S Gregorie, is no lesse then Communion and not Communion.
12 Thirdly, they beleeue their Masse to be Quaestio est de sac [...]ifi [...]io extern [...] visibili [...]e [...]è & pro [...]ie dicto, facto man [...]sterio [...]acerdotum &c. Bellar. l. 1. de Missa cap. 5. a proper visible sacrifice, that is, Alij [...] con [...]ecrat one Sacrifi [...] [...] t [...]am [...], quod per [...] verè in [...]latur C [...]r [...]stus▪ licet incru [...] te▪ qu [...]a vbi verum corpus á vero sanguine septratar, ibi est. cra q [...]ae [...] quia natur [...]li con [...] pedi [...], [...] nus verè [...]ang [...]is aut [...] a corpote separe [...]ti [...]. [...] Al [...]no & [...], cap. 27. vbi sutrâ. [...]. A [...]ij volunt. a true sacrificing of Christ himself to his Father, though without bloudshed, by the hands of the Priest: a Sacrifice of it selfe properly propitiatorie for the sinnes of so many, Non s [...]lus [...]cus dist [...]ibuit virt [...]tem sacrific [...]j sed S [...]cerd [...] quoque. [...] Sa [...]rd tis e [...] determinate [...] Sac [...]ifi [...] [...] gentibus, praemium eddendum p [...]oh. [...] [...]cclesiae sa [...]rifici [...] [...]. in [...]an. M [...]sse. [...]ect. 26. [...]. 542. as the Priest by his momento extendeth it vnto. But we, yeelding the all-sufficiencie of meritorious propitiatiō vnto Christs bodily Sacrifice vpon the Altar of the Crosse, do acknowledge that the [...]fferture of Christ in the Eucharist is not that corporal oblatiō, but, according to the teno [...] of all ancients, a memoriall & commemoration thereof. Agreeable vnto the writings which our Aduersaries attribute to S. Gregory, wherin it is said that Haec namque singula [...]iter victims ab aetern [...] intetitu a [...]mum sal [...]at. Quae allam n [...]b [...]s mortem vnig [...] ni [...] per m [...]stetrum reparat. qui licet tesurgens a mortuis, [...]am non mor [...]tu [...]: timen in hoc [...] sacrae o [...]l [...]tion [...]s pro nob [...]s [...] in [...] Greg. D [...]al. lib. [...]. cap. 58. Paulo [...] quale sit h [...]e S [...]crifici [...], quod pro [...] nostra pass [...]onem [...]i [...]ij semper in [...]itatur Idem Rursus. Christ is so offered in this Sacrifice, that although he die no more, yet by it he is mystically sacrificca: expounding it thus; that this Sacrifice is an imitation of his passion: adding, that Christus, qui à se re [...]urgens à m [...]tuis, iam non mo [...]itur, adhoc per hanc in suo mystetro pro nobis [...]terùm patitur: nam [...] suae passionis ofte [...]n us, t [...]ties nobis ad absol [...]tionem nostram passionem illius reparan us. Greg. T [...]m. [...]. H [...]m. 3 [...]. in [...]uangel. [...] medium Christ doth suffer againe for vs in this mysterie. Christ suffer againe? this word is more then our Romanists will maintaine in the proper and literall signification, & therefore must be contented to expound that Christ is in the Eucharist, so said by S. Gregorie to haue bene sacrificed, as he is said therein to haue suffered: which is not by any corporall passion, but by a mysticall representation. Which will appeare to haue bene the vniuersal doctrine of the elder Church, when we come to consult thereof with ancient Fathers.
13 F [...]u [...]thly, as for the corporall realitie of this Sacrifice, which our aduersaries defend vpon an imagination of a miraculous Transubstantiation of the Bread into the Bodie of Chirst, it doth seeme vnto vs to be sufficiently confuted by the dispute which S. Gregorie hath against the Hereticke Eutychius; Qui cúm e [...]d [...]m [...]utychio in [...] vrbe positu [...], hoc [...]uangeli [...]ae [...] testimonium [Luc. 14. Palpate & videte [...] ca [...]nem & os [...]a non habet, sicu [...] me videtis habete,] [...] [...]ominus hoc lecit, vt dubi [...]ationem resu [...]ection [...] [...] de Di [...]cipuloru [...] cordibus amoue [...]t. who obiected, that the bodie of Christ after the resurrection was palpable for the confirmation of the saith of those present, to whom Christ said, [Handle me, and see for a S [...]ir [...]t hath not flesh and bones, as you see me haue:] but yet instantly after that he had ben touched, it became a bodie more subtile, then that it could be felt. Cu [...] quam [...]ira est res valde quam astruis, vt inde nobis du [...]eta [...] surgat, vnde [...] corda à d [...]bietate [...] Quid [...]nim deterius dici potest, quàm vt hoc nobis de [...]ius ve [...]a carne dubiu [...] fiat, [...]er qu [...]d [...]i [...]cipuli [...]ius ad [...] separati [...] Si enim non hoc h [...]buisse [...], quod o [...]endit, vnde fid [...]s Discip [...]li [...]ius confirmata est [...] nostra d [...]struitur▪ Quia adiu [...]gebat etiam d [...]c [...]s▪ Co [...]pus pal ab [...]le [...]abuit, qu [...]d ostendit. s [...]d pos [...] confirmata [...] palpantium [...] in Domino, quod palpari potuit, in su [...]til taten est aliqu [...] redoctum Ad haec [...], Scriptum est, Christus re [...]urgens mortuis, iam non moritur, [...] illi vltraà non do [...]inabitur. Si quid ergo in [...]ius [...] resurrectionem potuit immutari▪ contra veridicam Pauli sente [...]ti [...] ▪ pos [...] resurrectionē Dominus redijt in mortem. quod quis dicere vel stultus piaesumat, nisi qui veram carnis [...]ius resurrectionem denegat? Greg. tom. 1. Moral. l. 14. c. 31. S. Gregorie answering that Hereticke saith, that this kinde of change cannot be affirmed of any, but of such as denie the truth of Christ his resurrection. [...]rom this d [...]termination we may learne thus to argue, viz. that by the [Page 11] same proofe of sense may Christians iudge bread to be bread after consecration, by which the Disciples discerned Christs flesh to be flesh after the resurrection, [...]uc. 24. 39. [Handle me and see (saith Christ) a spirit hath not flesh as you see me haue] founding the veritie of this Article vpon the infallible testimonie of two senses. How much more forcibly may we conclude from the suffrages and euidence of foure senses, as smelling, seeing, handling, tasting, to proue that the bread after consecration still remaineth bread? Which kinde of reasoning from naturall sence in naturall obiects, being so vsed by Christ, must not (when it is likewise vrged by Protestants) be denied to be Christian.
14 A second reason we finde in S. Gregorie expounding the Angels speech vnto the Disciples, when they sought Christ in the Sepulcher, saying, [He is risen, and is not here] whereupon Surtexit, non est hic] Non est hic dicitur per praesentiam carnis, qui tamen nusquam deerat per praesentiam maiestatis. Greg. [...]. 21. Euang. Our aduersaries may not reply, according to their cō mon Glosse, that it is meant in respect of a visible presence, because here the natures are discerned by S. Gregorie in their essentiall, and not according to their accidentall properties: for the essentiall propertie of Diuinitie is to be euery where present. S. Gregorie thus: It was said [he is not here] in respect of his bodily presence, who according to his Diuine maiestie was euery-where present: distinguishing two natures of Christ by their different and essentiall properties, humane nature not to be possibly present in many places at once, euen as it is impossible but the diuine nature should be present euery-where. Which is more demonstratiue by the words of S. Matthew; Matt. 28. 6. And whatsoeuer words our Aduersaries obiect [...]ut of Fathers, do carrie rather the sound then the sence. He is not here, for he is risen: by which particle [ [...], that is, for] a note of consequence, we are taught, that if we shall thus argue [Christs humane nature, cannot be here and there in one instant, and therefore being properly in heauen, must not be fancied, in the same moment, to be corporally vpon earth] our conclusion must needs be found to be Angelicall.
15 Finally, what was the faith of our Church of England about those times of S. Gregorie, may be obserued by an ancient In the holie Font we see two things in that one creature: after the true nature, the water is corruptible water, and yet after spiritual mysterie, it hath hallowing might. So also if we be behold the holy housell, it is bread, after bodily vnderstanding, then we see that it is a bodie corruptible and mutable; but if we acknowledge therein a spirituall might, then vnderstand we that life is therein, and it giueth immortalitie to them that eate it with beliefe. Much difference there is betweene the inuisible might of the holy housell▪ and the visible shape of the proper nature. It is naturally corruptible bread, and corruptible wine, and it is by the might of Gods word truly Christs bodie and his bloud; not so, notwithstanding, bodily, but spiritually. Much difference is there betweene the bodie that Christ suffered in, and the bodie that is hallowed to housell; the bodie that Christ suffered in, was borne of the flesh of Marie with bloud and with bone, with sk [...]n, with sinewes, in humane limmes, with a reasonable soule liuing: and his spirituall bodie, which we call the housell, is gathered of many cornes, without bloud and bone, without limme, without soule, and therefore nothing therein is to be vnderstood bodily, but all is spiritually to be vnderstod. I sermone [...]. legend. in Fest. Paschatis. This is extant in the old Saxon tongue in the [...]ibraries at Oxford, and other Cathedrall Churche [...] and was appointed to be publikely read on Easter day. Homilie written in the Saxon tongue, and appointed to be preached in England thorow-out euerie Church vpon Easter-day. Which therefore we haue related at large, as being in it selfe a sufficient commentarie and elucidation of the mysticall and sacramentall participation of Christs flesh. Onely giue vs leaue to mention an other confessed difference, to wit, that notwithstanding Formam Latinae Catholicae Ecclesiae ex Christi exemplo habemus, tantùm his verbis consecrasse [Hoc est corpus meum.] Bellar. lib. 4. de Euchar. c. 13. Cardinall Bellarmine saith, that the forme of the now Romish consecration, vsed in their Church, is onely in these words [Hoc est corpus meum:] yet an Greg lib 7 [...]p 63 ai [...] morem fuisse Apostolis ad solam orationem Dominicam oblationis hostiam consecrare. Archiepisc. Caesarien. lib. Varij tract. ad Sixt. 5. Pont. c. 3. pag. 65. Archbishop amongst them proueth out of S. Gregorie, and other Fathers, that the doctrine of Consecration vsed of the Apostles, was onely by saying the Lords praier: which vse of the Lords praier, S. Gregorie doth approue for a tradition Orationem Dominicam ideircò post precem dicimus, quia mos Apostolorum fuit, vt ad ipsam solummodò orationem oblationis hostiam consecrarent. Greg. l. 7. Ep. Indict. 2. c. 63. Apostolicall. Neither may we thinke our Aduersaries weake and Dicendum est, Apostolo [...] in initio solam Dominicam orationem ad verba consecrationis in mysterio Eucharistiae addere solitos, posteá tamen [...] Apostolos multa alia adiunxisse. Vide Robertum Bellarminum, cap. 19. lib. [...]. de Sacrificio Missae. Theodor. Petr [...]ius Confess Gregorian. lib 3. cap. 7. con [...]
[...] sity of good works in him that must be saued, yet they hold that these kind of speeches [Goodworks are necessarie to saluation] may hatch some dangerous construction, as namely, to think them necessarie in the act of our Iustification: and haue therfore (yet in a pardonable iealousie, lest any thing might detract from Christs free boūty) too roughly & vnworthily cēsured such like sayings of S. Gregory.
21 Notwithstanding in that, which is the now controuersie betweene vs and Rome, mans Iustification before Gods tribunall, and his meriting that kingdome by his owne works, the Centurists do truly testifie, that S. Gregory standeth most resolutely with vs for the magnifying of Grace against the dangerous doctrine of Romish Merit, and then Iustification by inherent righteousnesse: where he (speaking euen of the s [...]cond Iustification) teacheth with all Protestants, that Hominem gratis iustificari coram Deo, Gregorius saepè pronunciat. [...]nt. 6 c. 10 pag. [...]81. We are iustified before God freely by grace; that Or his humana iustitia (vt [...]aepe [...]am di [...]inus) iniustitia esse conuincitur, si districté iudicetur. Prece ergo post [...]ustitiam i [...]get, vt quae su [...] combe [...]e di [...]cuss [...] poterat, ex sola iudicis pietate conuale [...]cat. [...]. 9. li. 9. c. 1. 14. mans righteousnesse is found to be vnrighteousnesse, when it is strictly ex [...]mined; that Ipsa iustitia nostra adexan é diuinae iustitiae deducta, iniustitia est, & [...]ordet in disti [...]tione Iudicis, quae in aestimatione fulget operantis vnde Paulus, [Nihil mihi cō scius sum,] sed proti [...]us adiunx [...]t [Sed non in h [...]c iu [...]ti [...]icatus [...]. [...]r [...]g. in. [...]. 3. [...]. 5. 1. 7. [...] 8. Et [...] sunt prop [...]. Considerant prau [...]q [...] districtè iudicet, bona quam subtiliter penset, & perituros se sine ambiguitate praes [...] unt, si remotà pietate [...] licentur; quia hoc ipsum quoque, quod iust [...] videmur viuere culpa est. si vitam nostram cùm indicat, hanc apud se diuina misericordia non excusat Greg in Iob. euerie iust man doth know before hand that he shall vndoubtedly perish, if his best works be sifted according to iustice: that after all our righteous working, we must flie to the court of Mercie, with supplication that our works may be accepted. Finally, that Quod si illa San [...]t [...] miser [...]cordia est, & non meritis acquiritur, vbi [...] quod scriptum est, [Reddes vnicuique sec [...]ndum opera [...]] [...]ecundùm opera redd [...]u [...] quomodo misericordia aestimatur? Sed aliud est secundùm opera, aliud propter operate [...] [...]. [Auditam fac mihi man [...] misericordiam] the Saints attaine not eternall life for their merits, but that it is wholly mercie; and though God doth bestow heauen according to works, yet he doth not giue it them for their works sake: In these last words diliuering to vs that necessatie distinction betweene rewarding of man, secundum opera, that is, according to his works, and rewarding him, propter opera, that is, for the worthinesse of his works. Which distinction, when it is vsed by Protestants, our aduersaries do reiect with a scoffe, saying, M. B [...]shop in his [...]. O sharpe and ouer-fine wit! doth God render according to the works, and doth he not render for the works sake? By which taunt who seeth not S. Gregorie also contemned by our aduersaries, who (forsooth, the onely wittie Doctors) do impute this vnto their aduersaries as a witlesse curiositie: which notwithstanding they do vpon an exigence, knowing that this distinction (if it shal be allowed) may serue for a wedge, whereby the Most difficult reasons the Romanists can possibly obiect in the question of merit, may be easily dissolued.
22 This was both that sauing faith which our Conuerter S Gregori [...] deliuered to the English Saxons, and the foundation and anchor of all his owne hopes. Ad vitam non ex meritis sed ex venia c [...]nua [...]e [...]co. Greg. in I [...]b. 9. li [...]. 9. [...] 14. De sola mis [...]icordia [...]ua praesumens impetrare, quod non de meritis meis spero. Idem in Psal. poenit. I grow on to eternall life (saith he) not by the merits of my works, but by the pardon of my sinnes, presuming to obtaine that by the onely mercie of God, which I do not hope for by mine owne deserts. All which being spoken of the state of man regenerate, and of his freedome from euerlasting damnation, they may be vnto vs a pregnant apologie and satisfaction against all opposition of our Romish Aduersaries, in this high cause of Merit and Iustification. The next particulars do point at the state of man departed, whether vnto a temporall miserie, (such are soules in Purgatorie said to be in) or else vnto eternall felicitie, as are the soules of the Saints. First concerning the place of the lesse happie, we must trie
The Romish doctrine of Purgatorie.
SECT. 12.
23 Purgatorie by Romish doctrine is described to be Greg. Valent. Ies. lib. de [...]urg. & Bellar. li. 2. de Purg. a fier of hell, adioyning to the place of the damned, wherein the soules of the faithfull departing in the guilt of veniall sinnes (Possit homo sanctè mori, & tamen habere debitū aliquod soluen [...]um, vel propter venialia pecca [...]a nondū remissa in hac vita, vel propter satisfactionem pro mortalibus remistis non plenè expressam. Bellar. lib. 1. de Purg. c. 3. §. Hinc. & §. Ad quintum. or, for the more full satisfaction of mortall sinnes which haue bene remitted) are tormented, which is nothing differing from the punishment of the damned, in respect of the extremitie of paine, but onely in respect of continuance of time: Ecclesia celebrat anniuersaria pro defunctis, etiamsi constat eos ante ducentos annos esse mortuos: quod certé non fieret, si Ecclesia ciederet nō pumri animas vltra dictos annos. Bellar. l. 2. de Purg. cap. 9. & lib. 4. de Poenit. cap. 1. §. Quodsi. which may be 10, or an 100, or 200 yeares, or longer, except they be deliuered, Concil. Trid. Sess. 25. by the prayers, or sacrifices, or almes of the liuing. And the Purgatorij confessio pertinet ad fidem Catholicam. Bellar. lib. 1. de Purg. cap. 11. in princip. confession of this Purgatorie (saith Cardinall Bellarmine) is a part of Catholicke faith. Among many points often obiected by our Apologists, we finde this Article, omitted in other places, and therfore may challenge of vs a more present and exact discourse, and first to examine,
Whether this Article of Romish faith haue any foundation in Scriptures.
SECT. 13.
24 Their learned Bishop Cùm doctrina Purgatorij sit omnibus scit [...] necessaria, non est c [...]edibile, illam non posse proba [...]i ex Scripturis [...] Art. 18. aduers [...] [...] which is the position also of [...]a [...]d [...] Roffensis layeth downe this proposition; The doctrine of Purgatorie (saith he) being necessarily to be beleeued of all men, it is not credible but that it may be proued by Scriptures. Granting in effect, that if it cannot be euinced by Scripture, it may not be acknowledged as a doctrine necessarily to be beleeued of all men. Now our Assumption, to wit, that it is not demonstrable by Scriptures, we may draw from an induction of the principall places of Canonicall Scriptures, from whence our Aduersaries haue contended to prooue their imagined Article of Purgatorie, as namely, Psal. 66. 12. Esa. 9. 18. Mich. 7. 8. Mal. 3. 2. Matth. 5. 25. Matth. 5. 22. Luc. 16. 9. Act. 2. 24. 1. Cor. 3. 11. 1. Cor. 15. 1. Pet. 3. 19. All which, with other such like testimonies of holy Scriptures, which haue bene vehemently vrged by our Aduersaries for defence of Purgatorie, haue bene likewise by their owne learned Psal. 66. T [...]aliu [...]us per &c. obie [...]ted by Bellar. l. 1. de Purg. c. 3. confuted by Rossensis vpon that article of [...]uther: and by Pintus vpon Esa 43. The second place, [...]sa 9. 18. obiected by Bellar. ibi. lib. 1. c. 3. better ex [...]ounded by Pintus, comm. in cum locum Esa. The third, Mich. 7. 8. obiected by Be [...]lar. [...]b. better expounded by Ribera Ies. vpon the same place. The sourth, Malac. 3. 2. obiected by Bellar. ibid. confuted by Ribera Ies. vpon the same place. The [...]ift, Matth. 5. 25. obiected by Bellar. Coster. Valent. and others: confuted by Iansenius [...] cum locum. The si [...]t, Matth. 5. 22. [...] by Bellarn. Coster [...], Salmeron Ies tract. de Purg. confuted by Suarez Ies. Tom. 4. in Thom disp. 45. § 1. num. 13. and by Maldanat Ies. in. Matth. 5. The seuenth, [...]. 16. 9. obiected by Bellar. quo sup. consuted by Stella, and Maldonat. in eum locum. The eight, Act. 2. 24. obiected by Bellar. ibid confuted by Ribera Ies. in Hose. 13. num. 23. and by Arias Montanus in Act. The next places, at 1. Cor. 3. 11. and 1. Cor. 15. obiected by Bellar. contrary to Pererius Ies. comm. in Genes. 6. 13. The 1. Pet. 3. 19. Phil. 2. 10. and such others, in li [...]e manner obiected and confuted. See Apologiam Catholicam, part. 2. lib. 5. cap. 44 where these are particularly related As for the books of Maccha [...]ees, S. [...]. held them not for Canonicall: see hereafter. Doctors so exactly and particularly answered, that Protestants may well spare all paines of any further confutation of their proofes. From these two confessed premises it must follow, that this Article of their Purgatorie, [Page 16] standing so improbably vpon Scriptures, may be suspected to be an exile from the doctrine of faith.
25 Some others finding so slipperie footing in Scripture for defence hereof, do next cast anchor vpon presumption of vnwritten traditions, hereditarily as it were descending vpon the Church by a lineall succession from ancient Fathers. This giueth vs occasion further to inquire,
Whether the Romish Article of Purgatorie were a matter of faith in the profession of ancient Fathers: from the confession of our Aduersaries.
SECT. 14.
26 Their principall Doctor, together with others doe vndertake the proofe of Romish Purgatorie, Purgatorium ex Patribus Graecis & Latinis probamus. Bellar. lib. 1. de Purg. cap. 6. So [...]alentia Ies. and others. out of the Greeke and Latine Fathers: their Iesuit Omnes veteres Grae [...] Patres agnouerunt Purgatorium, & scriptis [...] luculent shm [...] pro [...]ido [...]unt. [...] 15. [...] 25 in sine. Salmeron addeth, out of all the Greeke Fathers. But with what improbabilitie they haue made so large a challenge, their owne learned Bishop Lega [...], qui v [...]lit, G [...]aecorum veterum commentarios, & nullum, quantum opinor, aut quàm ratissimum de Purgatorio s [...]rmonem [...]: sed neque Latini simul omnes, ac sensim huius rei veritatem conceperunt Roffens. Art 18 contra [...]th. Roffensis wil witnesse in our behalf, saying, that whosoeuer shal reade the Greek Fathers, shall finde none, or very rare mention of Purgatorie: neither yet did all the Latine Fathers (saith he) at the first apprehend it. Confessing further, that Vsque ad hunc [...]em Graecis non est creditum Purgatorium. Roffens. ibid. the Grecians (in which obseruation also their Polyd [...]re Vi [...]gil their great s [...]archer of [...] rerum, lib. 8. cap. 1. And againe Roffensi [...]; Sed neque [...]atini omnes huius rei veritatem conceperunt. Ibid. Polydore insisteth) did not beleeue it to this day: and addeth, that Aliquandi [...] incognitum fuit, & sero cognitum vniuersae Ecclesiae. Ibid. De [...]nde quibusdam pedetentim partim ex Scripturis, pa [...]t [...]m ex reuelationibus creditum fuit. Roffens [...]od. loco. To this which he addeth, partly by Scriptures, partly by reuelations, it [...] that we proue that they haue abused Scriptures, and the reuelations haue abused them. the first we haue proued, the next [...] in §. 16. It was not of a long time vniuersally beleeued in the Church; but (two notable arguments of nouelty) afterwards by little and litle, gained a generall credit in the Church. It will better appeare what is their feeble hold, if we shall but duely obserue the false claime, which they make vnto
The particular testimonies of ancient Fathers, which are vnconscionably wrested to prooue that which they neuer meant: by the acknowledgements of our learned Aduersaries.
SECT. 15.
27 It is a true and a most iudicious obseruation which their learned Vocatur P [...]rg [...]torius locus quidam, in quo, tanquam in carcere, post han [...] vitam purgant [...]r an [...]ae, quae i [...] hac plenpurgatae non suerant. D [...] hac est tota controuersia. Bellar. lib. 1. de Purg. cap. 1. §. Vocatur. Patres aliqui per ignem, non intel [...]gunt ignem Purgato [...]i [...], sed ignem diuini i [...]dicij, quomodo loquitur Paulus in 1. Corinth. 3. cum ait, Vn [...]uscumsque opus q [...]ale sit ignis probabit Bellar. [...]. l 2. c. 1. §. Adde. Apostolus 1. Cor. 3. [Ignis probabit] lo quitur de igne seueri & iusti iudicij Dei, qui non est ignis pu [...]gans ac affligens, sed probans & examinans. Bellar. lib. 1. de Purgat. cap. 4. §. Superest. Cardinall, and our chiefe Aduersarie hath propounded vnto his schollers, viz. That those testimonies of the Fathers which speake of the fire of the day of Doome, do not signifie the fire of Purgatorie, which is defended in the Romane Church; because the fire of the day of Iudgement is a fire of examination and triall: but the fire of Purgatorie, which (saith he) we dispute of, is a purging and tormenting. fire. Whosoeuer shall take sure hold of this threed in the search of the [Page 17] iudgement of ancient Fathers concerning Purgatory, may most easily winde himselfe out of the whole laby [...]inth of the perplexed and wrangling obiections of our Aduersaries. For the principall testimonies of the most ancient Fathers opposed vnto vs by Cardinall Apertiss ma loca in Patribus, [...]bi as [...]erunt Purgato [...]um An [...]brol. in Psal. 36 Gladium euagin [...] runt peccatores] Sal [...]i erin [...]us, quasi per ignem] Etsi non exuremur, tamen vremur, quomodo alij remaneant in igne. alij peri [...]ansear. &c. Bellar lib 1. Purg. cap. [...]. §. Deinde. [...] § Ambro [...]ius. [...] dit. Ingol [...]ad. 1587. confuted by Senensi [...]: Ambrosius consentire videtur Origeni, dicenti (speaking of this place) omnes homines, excepto Christo, vrendos igne conflagrationis mundanae in die iudicij. Senens. Biblioth. lib. 5. Annst. 171. The second Ob. Vide Ambrosium serm 20. in Psalm. 118. Bellarm quo supra §. Ambrosius. Consuted by himselfe: Ambrosius hoc posteriore loco (speaking of the Psal. 118.) videtur per ignem non intelligere Purgatorium. Bellar. de Purg. lib. 2 cap. 1. § Adde. 2. He vrgeth Hilary also, Inter apertissima loca, Hilar. in Psal. 118. in illud [Concupiuit animainea desiderare iudicia iustitiae tuae.] Nobis (inquit) est ille indefessus ignis obeundus, in quo subeunda sunt grauia illa expiandae animae à peccatis supplicia Bellar. l 1. de Purg. cap. 6. § Hilarius. Againe, Hilarius in Psal 118. in illa verba, Concupiuit anima, &c vbi insinuat etiam B. Mariam transire debuisse per illum ignem. Ib. lib. 2. c. 1. §. Idem videtur. Againe, Aliqui (amongst whom he citeth Hilarie) videntur non intellige [...]e ignem Purgatorium, vt (answering to the place aboue mentioned) [...] [...]ilarius. Ibid. §. Adde. 3. Ob. Origen hom. 6. in Exod Saluus sit, si quid fortè de specio plumbi habet admixium. Bellarm. d [...] Purg. lib. 1. ca 6 §. Deinde. Consuted by Senensis: [...]oquitur Origenes de igne conslagrationis mundanae in die iudicij Hilarius etiam idem cum Ambrosio Origenem sequutu [...] Senensis quo supra, l. [...] 171. Ob 4. Basil. in Esa. 9. Quod depa [...]eatur & deuoret ignis Purgatorius. Bellar. quo suprà. Consuted, Eòdem (namely, to the fire of the last iudgement) videntur pertinere, quae Basili [...]s in 9 & 4 cap. Haiae Sixtus Senensis quo suprà. Ob. 5. Lactantius lib 7 cap. 21. Perstringentur i [...]ne atque comburentur Bellar. quo supra. Consuted by the Iesuit Suarez: Lactantius, lib 7 c. 21. Perstringentur, inquit, &c. Loquitur de [...]s qui in [...]esurrectione sunt igni tradend [...]. Suarez Ies. in part. 3. Thom. q. 59 art. 6. lisp. 57. secl. 1. And again [...], Lactamius loquitur d [...] igne examinationis Senensis quo sup. Ob. 6. Hi [...]ronymus in fine comment in Isa. Quotum opera in igne probanda [...] suprà, Consuted, Ad eandem opinionem (speaking of the Fire of the last day) appar [...]t allusisse Hi [...]ronymum. S [...]n [...] supra. Bellarmine (as namely Ambrose, Hilary, Origen, Basil, Lactantius, Hierome) for proofe of the Romish Purgatory, being examined by their owne most iudicious Doctors, from the plaine contexts of the verie same obiected testimonies, do speake (as our marginall notes do proue) only of the fire of the day of generall iudgement: and therefore (according to the exact consequent which their own Cardinal Bellarmine himselfe hath alreadie deliuered) concerne nothing this question of Romish Purgatory.
28 Let vs adioyne hereunto another obseruation, which their learned Iesuit Hoc errore putant niti sententiam Lactantij, nimirùm, animas ho [...]num non iudica [...] in mort [...], ne [...] p [...]aemium, nec poenam [...]ecipere, sed reseruari in abditis recepta [...]ulis vsque ad vniuersale iudici [...]; [...] quo satis consequenter dicunt, si [...]ut non accipiunt homines vltimum praemium aut poenam, ita neque etiam purg [...], dence sit fact [...] generalis res [...]rrectio & iudicium: ex quo satis consequentèr dicere potuerunt, purgandos este homines igne con [...]igrationis atque hoc [...] do procedit Lactantius Suarez Ies. in part. 3. Thom. q. 59. trt. 6. disp. 57. §. 1. p. 1159. Suares supplieth about the place, rest, and refreshing of s [...]ules departed: which doth by sufficient consequent (saith Suares) take away the row doctrine of Purgatory: whereof many Fathers (cited by their learned Now concerning the [...], in on of Abd ta receptacula. & promptuaria animarum Sanctorum ante diem iudicij, [...]: Nomini [...] inquit) ante dieni iudicij, ex his quae in vita gessit praemium redditur. Next Tertull [...], Orig [...]n, Lactantius, Victori [...]s Ma [...]t [...]r, Pr [...]dentius, Arethas, [...]uthymius, Bernard: concerning these and some others, he thus determineth: Quod siqua sunt sanctorum authorum dicta, quae neque ant huiusmodi interpretationem pat [...]: memineris saltem hunc errorem nihil officere e [...]uditioni & pretati tam illustrium Patrum, cùm Ecclesia illorum temporum nondùm aliquid certi de lin [...] Ar [...]iculo statins [...]e [...]. credendum. Sixtus Senens. Bibl. lib. 6. Annot. 345. excusing Ambrose, Augustine, and Chrysostome: but not any of the aboue mentioned. Senensis) were partakers; and must by the former confessed consequence disappoint our Aduersaries of their pretended patronage of many Fathers, for their now professed doctrine of Purgatorie.
29 Finally, how shall we thinke that to haue bene an ancient and Catholicke Article of faith, whereof it was lawfull for Tale aliquid etiam post hanc vitam fieri incredibile non est & vtrum ita sit, quae [...]i potest, & aut inueniri, aut laterc: nonnullos fideles per ignem quendam Purgatorium, quantò magis minusvè bona pereuntia dilexerunt, tantò tardiùs [...] la [...]ua [...]. Aug [...]st. [...]nchirid. cap 69. & lib. de octo quaest. Dulcitij. q. 1. Siue ergo in hac vita tantùm homines ista patiuntu [...], siue [...]tiam post hanc vitamtalia quaedam iudicia subsequuntur [...]on abhorrct, quantum arbitror, à ratione veritati [...] iste intellectus luinis lententiae. August. lib. de file & operibus, cap 16. Post istius sanè corporis mortem, donec ad illum ven [...]tur, qui post re [...]iectionem corporum futurus est damnationis & remunerationis dies vltimus: si hoc temporis inter [...]allo spiritus defu [...]ctorum e [...]u [...]modi ignem dicuntur perpeti, quem non sentiant illi, qui non habuerunt tales mores & amores in h [...]nus corporis vita, vt eorum ligna, foenum, & stipula consumatur: alij verò sentiant, qui eiusmodi secum aedificia portauerunt, siuè ibi rantum, siuè hic & ibi, siuè ideò hic, vt non ibi secularia, quamuis à damn [...]tione venialia, concremantem ignem transitoriae tribulationis inueniant, non redarguo, quia for sitan verum. lib. 21. de C [...]uitate Dei, cap. 26. S. Augustine 400. yeares [...]
such kinde of reuelations, doth giue vs cause to obserue in him a deepe plunge into superstition. Our last answer shall be vnfolded in this last examination,
Whether the Romanists do altogether consent vnto the iudgement of S. Gregorie in this question of Purgatorie.
SECT. 18.
34 There is a storie mentioned by Bede concerning an apparition of a ghost, reporting (as Cardinall Narrat Beda lib. 5. h [...]st. ca. 13. Visionem probabilem, cui ip [...]e fidem adhibere non dubitauit: fuit autem illi oftensum, cuidam animae, quae ad corpus poste à redijt, praeter infernum & purgatorium, & regnum coelotū, quoddam quasi pratū fuisse florent [...] mum, lucidi [...]ssimū, odoratum, amoenū, in quo degebant animae. quae nihil patiebantur, sed tamen ibi ma [...]ebant, quia nondum idone [...] erant vision [...] be [...]tae. Cui Reuelation [...] multas alias conformes adducit Dionysius Carthusianus in Dialogo de iudicio peculiart. art. 31. & Greg. l. 4. Dial. ca. 36. Bellarm. lib. 2. de Purgat. cap. 7. §. Quantum. Bellarmine witnesseth) that he discouered an infernall place, wherein there dwelt soules, which suffered no paine, &c. Like stories vnto this are published by Dionysius Carthusianus, and S. Gregorie. All of them giuing credit vnto fancies in these kindes. Whereupon their Iesuits haue passed their censure; first Cardinall Non est improbabile talem aliquem locum repe [...]iri; etsi enim ibi nulla sit poena sensus, est tamen poena damni: poena autem non conuenit nisi animae, quae nondum plene purgata est: itaque erit locus ille mitissimum Purgatorium, & carcer quasi senatorius atque honoratus. Bellar. ibid. §. Videtur. Bellarmine: It is not improbable (saith he) but that there is some such pleasant and honourable prison: but their Iesuit Hae reuelationes Bedae & Carthusiani, nisi metaphoram aliquam contineant, mihi non faciunt fidem. Suarez Ies. tom. 4. in Thom. disp. 46. §. 4. num. 9. & §. 1. num. 12. & 13. Suares; Except these reuelations of Beda and Carthusian, (saith he) be metaphorically interpreted, I cannot beleeue them. Now it is This he spea [...]eth of the storie of Bede and Carthusianus: whereunto the Dialogue of S. Gregorie (saith Bellarmine) is consonant. Nay whosoeuer shall reade that Dialogue, he shall perceiue that Bellarmine did more honour the iudgement of S. Gregorie in not repeating it, then he could dishonour him in not beleeuing it. certaine that these Reuelations are by the aboue named Authors as historically related, as they are wished by this Iesuit to be metaphorically interpreted: wherein we may perceiue a new doctrine concerning the residence of soules, discouered by the intelligence of walking ghosts, whereunto Bede, Carthusian, and S. Gregory yeeld a full assent; which notwithstanding their Cardinall Bellarmine dare beleeue but onely in a probabilitie: their Iesuit dare not beleeue them at all in the literall sence.
35 What our Apologists would resolue vpon this case, may be pertinently demaunded; for if they say that vnto S. Gregorie, as vnto the successor of S. Peter, were the keyes of all the prisons of Purgatorie committed, and therfore his iudgement in the case of soules must be esteemed infallible: how shall they excuse these their owne Doctors, who haue either not fully beleeued, or else fully not beleeued such conceits: but if they shall iustifie these their Authors, then may they not enuie in Protestants the like libertie of dissenting from the opinion of S. Gregorie.
36 Lastly, the principall cause why the Romanists haue set vp their fornace of Purgatorie fire, and caused it to burne as furiously as hell (Poena illa, quae luenda restat post culpae remissionem, est illa ipsa poena sensus quam peccator pati debuisset in gehenna, rem [...]t [...] solum aeternitate. Bellarm. lib. 4. de Poenit. cap. 1. §. Quod si. except onely that it is not eternall) for the tormenting of the seruants of God for Catholica sententia est, Purgatorium esse pro ijs tantùm, qui cum venialibus culpis moriuntur, & pro ijs, qui cum reatu poenae culpis tam remissis. Bellarm. lib. 2. de Purgat. cap. 1. in fine. Vel propter satisfactionem pro mortalibus remissis non plenè expletam. Ibid. lib. 1. cap. 3. §. Hine. veniall sinne, is the point which they lay thus for the ground of all this doctrine, to wit, Catholici summo consensu docent, post remissam culpam saepè manere reatum poenae temporalis. Bellarm. lib. 4. de Poenit. cap. 2. God forgiuing the guilt of sinne, doth notwithstanding inflict vpon his [Page 21] seruants a temporall torment. This Prima no st [...] controu [...]rsia est, an remis [...] à cul [...]a reman [...] at [...] poenae temporalis. Conuen unt Aduersarij de r [...]atu poenae alterius v [...]tae, n [...]l [...]um hu [...]smodi re [...]t [...]m reman [...]re, caue de [...] omnes [...] con [...]n [...]u Purg [...]tori [...]m & [...]uss [...]agia, atque indulgenuas pro de [...]unctis n [...] gi [...]t Bellar. ibid. [...]. all Protestants condemne as derogatory vnto Gods iustice: and not agreeable vnto the doctrine of S. Gregorie, who neuer feined the sinne pardonable in any partie who was punished. Ioyn [...]ly obseruable is the onely matter of Purgatory, which S. Gregory beleeued, as Sed pro qui [...]u [...]dam leuibus culpis ante iudi [...]tum ignis Purgatorius credendus est: sed tamen, hoc, vt dixi, de paruis minimisue peccatis fieri posse credendū est, sicut est ociosus sermo. immoderatus risus. Greg. Dial. lib. 4. c. [...]9. light sinnes, idle speech, immoderate laughter: whereof he saith, [sed tamen hoc de paruis:] plainly signifying, that except it were for such light saults, no infernall Purgatory were to be beleeued, and therefore conceiued there of as of a lighter punishment. But the now Romish faith teacheth the cause of Purgatory scorch to be Catholica sent [...]ntia est, Purgatorium esse pro ij [...] tantùm, qui cum veta [...]libus culpis not [...]ntur, & pro ijs qui cum reatu [...]oenae, culpis tam rem [...]ssis [...]ib. 2. de Purg. cap. 1. fine. Propter satisfactionem pro mortalibus remissis non plen [...] explet [...]m. lib. 1. cap 3. [...] Hinc. Of those Macchabees who died guiltie of the Anathemata, 2. Machab. 12 Ceriè si hoc mortale [...], dico [...] illos dol [...]sse de peccato in articulo mortis, & quoad culpam remissum illis suisse. Bellar. l. 1. de Purg. c. 2. §. Ad quintum. for a satisfaction of the punishment of mortall, & ventall sins also. Among veniall sinnes, they reckon vp Non bené sanctificare Sabbatum. Tolet. Ies. Instruct. Sacerd. c. 25. no well keeping of the Sabboth: Conuitium aliquod ex tra, [...]nam cum deliberatione iniectum. Ib. lib. 5 cap. 9. reuiling men in anger; yea though with deliberation: Ex animi passione volitio vindictae. Ib. lib. 3. cap. 1. a desire of reuenge vpon a sudden passion, Officiosum mendacium Ibid. pag. 892. officious lying, and Stultiloquium, scurrilitas. Stepleton. Doctrin. Princip. lib. 3. cap. 7. scurrilous speaking. Which sinnes S. Gregory neuer did, nor any regenerate soule can possibly account in their owne nature, veniall. This argueth that S. Gregory held but halfe of their faith. We forbeare to mention another sinne, which they weigh in veniall weights (not to be once named amongst Christians, and the heathen themselues do condemne it) which they call See hereafter, but vnder a [...], in the question of single life of the Cleargie. veniall. As if they did professe, that Purgatory torment were not to be beleeued, except these kinde of sinnes (which S. Gregory excluded from thence) were fewell for that flame.
37 All these premises rightly pondered, as namely, how for proofe of this doctrine both diuine Scriptures haue bene tortured, and the testimonies of Fathers peruerted, amongst whom this Romish doctrine obtained neither a generalitie of profession, nor certaintie of faith; how their last, yea and chiefest hold is Reuelations (the great motiue vnto S. Gregory his Credo) from the spirits of the dead, which by ancient Fathers haue bene iudged, sometimes damnable, alwaies dangerous, as the experience of diuerse Romanists hath also cōfirmed, some of them iudging S. Gregory too credulous of such fancies, and forbidding vs to follow him in such his reproouable speculations; and lastly, he himselfe challenging vs to accord vnto that fundamentall hold of the Primitiue faith, which he professed, saying that See hereafter, Chap. 5. §. 1. lit. f. No doctrine may be thought necessarie to be beleeued, but that which is grounded vpon Scripture; we may rightly disclaime their Purgatory, and so passe to such point, which our Aduersaries make to be consequents thereof, which are Praier for the dead, Indulgences, and Satisfaction. And first
Of Indulgences, and Prayer for the dead.
SECT. 19.
38 These being (by the now Romish doctrine) the imagined sparks of their fire of Purgatory, now alreadie confuted, may without further triall [Page 22] be thought to vanish together with their cause: yet lest our Reader may further scrupulize and doubt, we willingly tender vnto him a satisfaction also in this point. Onely that we may free him from a double trouble, we reserue the question of Prayer for the dead vnto his more See hereafter in this question, where it is obiected out [...]f the [...]athers. l. 3 [...]. 8. proper place, and in the interim inquire onely (because it is no where else obiected) first,
Concerning the antiquitie of Romish Indulgences: from the confessions of our learned Aduersaries.
SECT. 20.
39 The testimonie obiected out of Doctor Ex quibus quid aliud quaesitum est, qu [...]m vt Indulgentiae, Monachatus, Papatus, reliquumque superstitionis chaos extruatur. Humfrey. These words are obiected by the Apologist. pag. 3. lit. [...] not affirming that S. Gregorie taught the now Romish Indulgences, the n [...]w Romish Popery, the [...] Romish Monkerie, &c. [...] S. Gregory [...]aught (amongst others, Purgatory) the succeeding ages did extract their now conceits of Indulgences [...]. Humfrey doth not prooue (which is the Apologists pretence) that S. Gregory taught the Romish Indulgences: which is so impossible to be euinccd out of the volumes of S. Gregory, that Cardinall S [...]tum Gregorium Indulgentias in diebus stationum populo concessisse, testantur gra [...]dum Authores S. Thomas. & Gul [...]elinus Altisiodorensis Bellar. lib 1. de Indulg. c. 3. §. Post illa. As for the statio [...], [...] proofe. Bellarmine being destitute of that euidence, is glad to borrow supply from the later testimonies of Schoolemen. When we desire to know the antiquitie of this Article, their own learned Authors do plainly confesse, first, that De his nihil expresse habemus, nec in Scriptus is, nec ex dictis antiquorum Doctorum. Ant [...]n. part. 1. Sum. t [...]t. 10. cap. 3. Chemnisius produceth the like testimonie of Magister Angelus, and Syluester Pre [...]as [...] which Bellarmine in confutat. [...]n of Chemnisius his testimonies, lib. 2. de Indulg. cap. 17 doth quite and quietly [...]mit. there is not found any one expresse testimony for proofe hereof either in Scriptures, or in the writings of ancient Fathers: secondly, that Quis iam mi [...]a [...] potest, quòd in principio nascentis [...]cclesiae nullus fuit Indulgentiarum vsus? Roffe [...]san Art. 18. Luther. there was no vse of them in the Primitiue Church: but that afterwards Coeperunt Indulgentiae. po [...]q [...]am ad Pa [...]gatorij cruciatus aliquandiu trepidatum est. Idem ibid. the feare of Purgatory hatched Indulgences: thirdly, that Bonifacius oct [...]us primus in P [...]rgatorium extendit Indulgentias. Agrippa de Vanit. Scient. cap. 61. the first who extended Indulgences vnto Purgatory, was (Anno Dom. 1300.) Pope Boniface the eight. Fourthly, that Ob. 1. Institutum Indulgentiarum [...]em nouam esse; cuius neque in S. Scriptura, neque in veterum scriptis ante Alexandrum tertium, memoria extat: id [...]ue quosdam scholasticos & alios Catholicos consiteri. Quinimo neque Gratianum in Decret. neque M. Sentent. qui abhinc annis circiter 40 [...]. scripserunt, mentionem Indulgentiarum fecisse. Respondeo, [...]em q. Indulgentiarum & in S. S [...]riptura, & in veterum scriptis contineri, vt ostendimus, quamuis non ita expressè ipsum Indulgentiae nomen. Et quod non [...]ta apertè, frequentèr, & in specie res etiam ipsa Indulgentiarum à veteribus commemoretur, causa fuit vsus poenitentiae seue [...]ioris, quae temporibus illis mult [...]m vigebat, ita vt non esset magnopere necessarium, beneficio Indulgentiarum vti: Poste [...] verò decrescente illo [...]eruore poenitentiae, illarum vsus increbescere coepit. Gratianus autem & Magister satis esse putârunt de ipsa authoritate remittendi peccata agere, ad quam Indulgentia tanquam vnus q. particularis vsus [...]ius. reuocatur: prae [...]ertim cùm ante ipsorum tempora non fuerit e [...]usmodi vsus in Eccl [...]sia frequens. Denique Doctores Catholici minime putant Indulgentias nullo modo probari posse ex S. Scriptura, sed non posse satis euidenter & expressè probari. Quanquam non moramur siquid illorum aliqui plusquam oportuit concesserint hac in parte Aduersarijs, vt fecit sanè Roffensis Art. 18. Greg. de Valent. I [...]suita. lib. de Indulgent. cap. 4. In the daies of ancient Fathers (saith their Iesuit) there was a more strict discipline vsed in the Church, when there was not so great need of Indulgences; but after that the heat of penance did decrease, the vse of them grew frequent (to wit) after the daies of Lombard and Gratian, which was about 1200. years after Christ. This may satisfie for the discouerie of the noueltie of these Pardons. It will be no lost labour to display likewise
The vncertainty of the doctrine of Romish Indulgences, from their owne witnesses.
SECT. 21.
40 Our learned Extare the [...]urum aliqué in [...]c [...]esia, qui sit Indulgentiarum fundamentum. Bellar. [...]. 1. de Indulg. cap. 2. in argumento [...]. Rectè Clemens [...]. Pontifex in Constitut. Extrauag quae incipit, Vingetutus. Tit. de Poe [...]ten [...]ijs & Re [...]ss [...]o [...]bus, declarauit extare in [...]cclesia the [...]aurum spiritualem ex passionibus Christs. & Sanctorum omnium conflatum. &c. [...] lar. ib. cap. in [...]ine. Aduersaries imagine from the doctrine of Pope Clement the sixt, that there is in the custodie of the Church a spirituall treasury mixed of the passions of Christ, and of the holy Saints. This (saith their Cardinall Bellarmine) is the foundation of Indulgences. Non defuerunt ex antiquis Theologis Scholasticis, qui t [...] m [...]si Indulgentias ad [...] itterent, tamen de thesauro dub [...]tarent: nam [...]ranciscus Maior in Sent. dist. 19. q 2. The [...]au [...]um satisfactionum Christi superfluent [...] [...] a pud [...]cclesiam reconditarum in dubiū reuoca [...]t. Durandus verò in 4. dist. 2. q 3. in quaestione verti [...], an ad hunc thesaurū pertinerét satisfactiones [...] (A [...]ing) Vterque par [...]tus erat iudicio [...]cclesiae acquiescere, si fortè alitèr saperet Bellar. lib. 1 de Indulg ca. 2 §. Quod igitur. Yet (saith he) Maior and Durand two ancient Diuines did doubt of the truth of this treasury. But he answereth for them, that they were readie to submit temselues vnto the iudgement of the Church, if peraduenture it thought otherwise. Be this granted, yet we hence may perce [...]e that in their time the iudgement of the Church of Rome concerning this spirituall treasurie, did stand onely vpon peraduenture. So shallow and rotten this foundation of their Indulgences may appeare to be, which De [...] Petrus Paludanus in 4. D. 20. q. 4 existima [...]e [...] [...]am per indulgentiam. A little [...]. some would haue to free the p [...]nitent euen from the guilt of ventall sinne: which opinion is reiected by Non [...], nec laethalis, nec ventalis. Bellar. lib 1. de Indulg. cap. 7. §. P [...]ma Propositio. others.
41 Againe, an Indulgence or pardon Ecclesiasticall, which is a relaxation of punishment imposed vpon publike offenders, the Fathers practised, and Protestants do approue: but such a vertue hereof, which may satisfactorily acquit men before God, they vtterly renounce. This, we wish, may be determined by the Romish Schooles: [...]ndulgentiae liberant homines a reatu poenae, non solùm coram Ecclesia, sed etiam coram Deo. Haec propositio nega [...]atur (speaking of [...] ▪ [...]onnallis—Eadem hoc tempore negatur a [...]u [...]hero, & Calu [...]o, qui docent Indulgentia apud veteres [...]sse nihil aliud in [...]e nisi rel [...]xationem mulctae, quam [...]cclesia ipsa impe [...]au [...]rat, non vt per ca [...] satisfac [...]et Deo, sed (exem [...]li cau [...], [...] [...]lli [...]erent illum, qui hanc poe [...]am luebat, ver [...] resipuisse. Ft quidem [...]duersus Catholico [...] minus rectè [...]en [...]entes probatur nostra propositio. Bellar. ibid. cap. 7. §. 4. Propositio. There f [...]lloweth vpon this a third [...]ontradiction, which we [...] as l [...]sse materiall. Cúm sine me [...]tione miunctarum poe [...]itentiarum Indulgen [...] conc [...]duntur▪ intelligendum est condona [...] omnes poenitentias siue [...]nctae fue [...]nt, siue [...]ung [...] potu [...]nt. Haec prop [...]itus est aduersus graues authores. Ibid. [...]. 8. §. 6. Con [...]lasio. Some Catholicks (saith Cardinall Bellarmine) denie, that by Indulgences we haue freedome from punishment in respect of God, but yet I will proue (saith he) that they are deceiued. This is a fundamentall point in the question of Romish Indulgences: and yet what securitie is there in this doctrine, wherein their learned Doctors might be thus deceiued?
42 Next, because Indulgence is in their doctrine a remission of some acts of Penance, and cannot be applied without iust cause, we would know whether that Quaestio est an ad iustam causam ( [...]) [...]equ [...]tur proportio aliqua ope [...]is iniuncti cum indulgentia, ita vt pro maiori indulgentia maior cau [...]a requiratur: an verò poss [...]t pro [...] opere indulgentia maxima [...]. vpon the least cause there may be iustly granted the greatest pardon; as (for example) a plenarie Indulgence vnto people for standing on Easter-day at S. Peters Church doore, whilest the Pope doth solemnely passe by, and blesseth them: as hath bene practised. Here their Doctors are deuided, Alij (re [...]ning eight) docent non requiri proportionem v [...]a [...], sed satis esse, si caus [...] p [...]a sit.—Ratio hutus opinionis est. q [...]a videmus interdum pro causa leuiss [...]ma [...] indulgentias: at cùm datur Indulgētia plenatia omnibus, qui ante fores Basili [...]ae S. Petra astant, dum summus Pótitex in die Paschae populo solenn [...]er ben [...] dic [...]t: al [...]oq [...] populus à Pastoribus grauitèr deciperctur, &c. eight against Posterior est sententia aliorum (accounting fourteene) qui contendunt requi [...] ad iustam cau [...]am, vt opus proportionem habeat cum Indulgentia:—alioqui infidelis esset dispen [...]ator. Bellar [...]. cap. 12. §. Tertiò conuenit. fourteene.
43 The S [...] tollas Purgatorium, quorsum Indulgentijs est opus? Roffens. art. 18. As it is also [...]. lib. [...]. cap. 1. principall matter is, whether these pardons giuen vpon earth [...]
example for their edification, but also for their satisfaction, redeeming them from temporall punishment: which their now doctrine, as their owne authors haue iudged to be but See before. new, so thinke we it to be sacrilegious; because hereby is mingled (in the power of satisfaction) the polluted bloud and suffering of men with the immaculate bloud of the Lambe Iesus Christ. A doctrine so harsh and hatefull in the eares of true Christians, that their owne disciples, euen the Non defuerunt aliqui ex recentioribus, q [...]i docerent passiones Sanctorum non ita applica [...]i nobis, [...]t sint iustae satisfactiones. Et quidam Louanienses tenuerunt, solius Christi satisfactionibus remissam poenam temporalem: sed eam damnauit P [...]us 5. Bellar. lib. 1 de In sul. cap. 4. Diuines of Louane, and others (as Cardinall Bellarmine witnesseth of them) haue certainly defended, that the sufferings of Saints cannot be true satisfactions, but that our punishments are remitted onely by the personall satisfactions of Christ. But we must consult with S. Gregorie for the confutation of their It is verball and deceitfull, by reason of a false Index, whereunto the Apologists haue referred vs, as though the Centurists had reproued S. Gregotie in this point, when as there is not any such ta [...]ation to be found. verball obiection. Ipsa Redēptoris nostri passio longè à nostra passione disiuncta est; quoniam ipse sine culpa pertulit, quod nos cum culpa toleramus. Greg. in Euang. h [...]mil. 22. agreeable to that of S. Augustine. He taught, that the suffering of our Redeemer is herein distinguished from the sufferings of all others, because Christ suffered without sinne, and all men suffer with sinne. Which one sentence (being agreeable vnto S. Augustine, saying, that Christus suscipiendo poenam, & non suscipiendo culpam, & culpam deleuit & poenam. Ser. 13. de verbis Dom. T [...]m. 4. pag. 1846. Christ by sustaining our punishment without our guilt, did cancell both our guilt and punishment,) is able alone to ouerthrow the whole frame of Indulgence towards the dead by the satisfactions of the liuing; because the Romish foundation of this doctrine is onely to thinke, that Indulgentia est relaxatio poenae temporalis post remissam culpam debitae. Gregor. Valent. Ieso God remitteth the guilt of such as are in Purgatory, and yet exacteth of them a temporall punishment. Thus much concerning one mans satisfaction in behalfe of others.
48 But lest our obiectors may by the word Satisfaction, intend also that Satisfaction which they will haue man after confession to performe for himselfe, not vnto man (which all Christians do hold to be necessary) but vnto God: we are therefore againe to aduise with S. Gregorie, who indeed requireth that after man hath confessed his sinnes, he should Tertia species, id est, vindicta, quasi medicina necessaria est, vt Apostema reatus quod conuersione compungitur, confitendo purgetur, afflictionisue medicina sanetur: tum namque benè conuersum peccatorem cernimus, dum digna afflictionis austeritate delere nititur, quod loquendo confitetur. Greg. l. 6 in 15. cap. 1. Reg. cap. 24. 282. take reuenge of himselfe by penitentiall exercises: comparing the sinfull condition of man to an impostume, in the cure whereof contrition and sorow is the first pricking and lancing of the sore; confession of it is, as it were, the venting of the putrified corruption, and cleansing of the wounds; and lastly our reuenges taken vpon our selues, and voluntary satisfactions, our weeping, fasting, prayers, almes, are the meanes not onely of intreating pardon, but of eating out the dead flesh, and the finall and perfect healing of the impostume, that it breake forth no more. All which do confirme not any legall, but onely a medicinall satisfaction, whereby the sinner is better disposed, and by repentance is made more capable of grace, but no meritorious cause thereof. Contrariwise their Cardinall Possumus aliquo modo ex proptijs & ad aequalitatem, ac per hoc iustè & ex cōdigno satisfacere. Bellar. lib 4. de Poenit. cap. 7. § Illud tamen. Bellarmine thus defineth: In some sort (saith he) our owne act, whereby we may after satisfie according to the measure of equalitie, by the merit of condignitie. Which is a doctrine farre degenerate from the ancient faith of S. Gregorie, Iustus Aduocatus noster iustos nos defendet in iudicio, quia nosmetipsos & cognoscimus, & accusamus iniustos. Non ergo in fletibus, non in actibus nostris, sed in Aduocati nostri allegatione confidamus. Greg. in Ezec. homil. 7. in fine. who professed that, iust men are defended by our iust Aduocate Christ Iesus, because they accuse themselues, and confesse that they are vniust, and therefore are to haue no confidence in their owne teares or acts, but in the intercession of Christ. To conclude therefore, that although [Page 27] the acts of repentance & mortification may be called Satisfactions, by way of complacency & acceptance by the grace and fauour of God, who delighteth in such incense, the fruits of repentāce: yet are they so farre from the nature and vertue of condigne merite, and proper satisfaction, that not onely their owne See before in this section, num. 47. lit. b. Doctors of Louaine haue generally denied any acts of man to be properly satisfactorie, but that S. Gregorie also hath iudged mans best actions to be Das [...]mulands sunt quae exterius fauent, reprimenda quae interius perstrepunt, declinanda quae quasi necessaria inuoluunt: & tamen in his omnibus adhuc districti examinis flagella metuenda: quia & ipsa nostra persectio culp â [...]on caret, nisi hanc seuerus index in subtili lance examinis misericorditer penset. Greg. Mor. lib. 5. cap. 8. fol. 27 Quantálibet iustitia poll [...]ant, neq iaquam sibi ad innocentiam vel electi sufficiunt, si in iudicio dist [...]ict [...] requirantur: sed ho [...] nunc ad solatium suae creptionis in [...]eniunt, quod nequaquam se posse sufficere humiliter sciunt: sub humilitatis ergo tegmined gladio se tantae animaduersionis abscondunt, & quo terrorē venturi ludicis praestolantes continuo timore trepidant, eo indefinenter agitur, vt paratiores siant. Greg. Moral. lib. 8. cap. 23 fol. 51. Sanctus autem vir, qui omne virtutis nostrae meritum vitium esse conspicit, si ab interno abitro districtè iudicetur, rectè subiungit [si voluerit contendere cùm eo, non potest responderi vnum pro mille.] Moral lib. 9. cap. 1. fol. 55. vnperfect, and polluted with sin; yea and that the vertue of holy men is but vice, so that if they be weighed in the ballance of Gods strict iustice, they are vnable to stand in his terrible presence. As yet therfore in these particulars of Indulgences and Satisfaction, we haue S. Gregorie an aduersarie vnto the now Romish faith. We leaue the state of those Saints, whom our Aduersaries wil suppose to be in hellish torments, and come to behold the state of such Saints, whom we hope to be inhabitants in heauen: and answer vnto the obiection concerning
The now Romish doctrine of Inuocation of the Saints in heauen.
SECT. 24.
49 The Patriarks of the old Testament, Abraham, Isaac, and Iacob were the beloued of God, and in the couenant of Grace; yet notwithstanding, there is not read (saith Cardinall Non legitur solitum esse ante Christi aduentum Sanctos inuocar [...]. Bellar. lib. 1. de Eccles. triumph. cap. 6. Bellarmine) that before the coming of Christ there was any custome of inuocating or calling vpon those Saints. And againe, another learned Quod aliquis directè orauerit Sanctos defunctos, vt se adiuuarent, vel prose orarent nusquam legimus; hic enim modus orandi est proprius legis gratiae. Suarez Ies. Tom. 2. in 3. T [...]om. q. 52. disp. 42. sect. 1. pag. 760. Iesuit, There is not in all the booke of God (meaning the old Testament) an example of any one, who euer directly praied vnto any Saint for help by their praiers. But the people of God in the old Testamēt (notwithstanding there were then an holy communion betweene the dead and the liuing, as diuers members of one bodie) did for many thousand yeares together, without mediation of Saints departed, only in the faith of our The La [...] be slaine from the beginning. Apoc. 13. vers. 8. Messias Iesus, present their petitions vnto God, and found acceptance.
50 Againe, sometime after the ascension of our Sauiour into heauen, it was not learned or practised of the first conuerts vnto the faith of Christianitie: for Duium esset id ludaei [...] praecipere, & occasio daretur Gentibus putandi sibi exhibitos multos deos pro multitudine deorum, quos relinquebant. Quantum ad verbo & ore traditam doctrinam, non est dubium, quin Ecclesijs Apostoli eam tradiderint. Salmeron Ies. in 1. Tim. 2. disp. 8. §. Postremò. it had bene then (saith their Iesuit) offensiue vnto the Iewes, & an occasion of error vnto the conuerted Gentiles. And yet euen at that time many soules of blessed Saints (by their owne doctrine) did enter with Christ the king of glorie, into those euerlasting doores of blessednesse. We need not therefore be greatly mooued with the contrarie doctrine of S. Gregorie, whom their owne Doctors haue noted to haue bene too much addicted vnto superstitions. Neuerthelesse as we finde in him verie rarely any praier vnto Saints, so vnto the [Page 28] Virgin Marie not any one; which we may coniecture he would not haue pretermitted, if he had constantly belieued, the bessed Virgine to be (according to the now Romane faith) the Constituta est B. Virgo super omnem creaturam, & quicunq [...]e lesu curuat genu, matri quoque pronus supplicat, & filij gloriam cum matre non tam communē iudico quàm candem: Which are the words of Arnoldus Carnot. tract. de laudib. Virg. and thus commended by Viega. Egregiè expendit, &c. And, Locus hic notandus est. Viega Ies. com in Apoc. 12. sect. 2. num. 3. [...]gdum 1602. Prince of all creatures, to whom euerie one must make supplication, whosoeuer bendeth his knee vnto Christ, with whom the glory is common if not the same. Therefore we yeeld rather vnto S. Gregory, where he layeth for an immoueable ground of faith the sufficiency of Scripture, saying that nothing is to be admitted for necessarie doctrine, which is not founded vpon Scripture. And thus by S. Gregorie his ancient doctrine we are freed from those later inuentions: whereof we are to See hereafter, in the question of Inuocation, where it is obiected out of the Fathers. speake more at large, where it is more instantly vrged against vs. The next particulars are touching externall worship; and the question is
Whether S. Gregorie taught the now Romish doctrine of the worshipping of Images and Relicks.
SECT. 25.
51 The last point obiected out of Osiander, is the worshipping of Images, who was moued (as it may seeme) to censure S. Gregorie herein, by the reprehension which S. Gregorie vsed against Serenus Bishop of Massilia, for breaking downe the pictures which he saw abused by Idolatrie. Perlatum est ad nos, quod inconsiderato zelo succensus, Sanctorū imagines sub hac quasi excusatione, ne adorari debuislent, confregeris. Et quidem q [...]ia cas adotari [...]tui [...]es, omnino lauda [...]mu [...], fregisse vero reprehendi [...]is: aliud est enim picturam ador [...]re, aliud per picturae historiam quid sit adorandum addiscere: nam quod legentibus Scriptura, hoc idiotis praestat pictura cernentibus Greg. lib. [...]. 9. Indi [...]t. [...]. For though you did well (saith S. Gregorie vnto that Bishop) in forbidding the adoration of them: yet it was inconsiderate Zeale in you to breake downe those historicall pictures, which are set vp onely for the instruction of the ignorant, and not for adoration. So that we see De his pictutis quae fuctir mens & sententia Romanae [...]cclesiae adhucaetate Gregorij, satis ex eius scriptis manifestum est, videlicet ideò haben picturas, non quidem vt colantur & adorentur, sed vt imperitipicturis inspiciendis haud aliter ac literis legendis rerum gestarum admonerentur, & ad pietatem incitarentur. Cassander. lib. Consult. Art. 21. de cu [...]tu Imag. §. De Imaginibus. pag. 155. Coloniae 15 [...]7. the Church of Rome in the daies of S. Gregorie (as their learned Cassander witnesseth, and S. Gregorie his owne See aboue, the letter 2. And againe, Si quis facere Imagines voluerit, minimè prohibe, adorare verò Imagines omnibus modis deuit [...]. Sed hoc sollicitè admoneas, vt ex visione rei gestae ardorem compunctioni [...] percipiant, & in adoratione solius Trimtatis humiliter prosternatur. Id [...]m ibid. Aliud est picturam adorare, aliud per picturae historiam quid sit adorandum addiscere. Greg. lib. 9. epist. cap. 9. writings do shew) did allow of such pictures as historicall monuments, whereby the vnlearned might be put in remembrance of things done, but in no case suffered to worship them. Which how little it differeth from the doctrine of Protestants, their owne learned Opinio Caluim est, imagines non esse simpliciter prohibitas, sed tantum lustoricum vsum adni [...]tit. B [...]llar. lib. 2. de [...]ccles. Triumph. cap. 8. & 10. Cardinal may witnesse, saying euen of Master Caluine, that he doth not simply condemne the hauing of Images, but admitteth of them onely for an historicall vse: that is, to this end, thereby to represent the acts of Christ, and holy Saints, and not to worship them.
52 Neuerthelesse, that his not suffering Images to be broken, when there was so publike and generall Idolatry committed with them, seemed vnto our * Osiander, although not a direct, yet an occasionable approouing of Idolatry, or rather a cloaking thereof: for in himselfe he did both account that worship Idolatrie, as hath appeared, and vtterly abhorred the abhomination thereof. Howbeit, it had bene requisite, that he had kept that rule, which his successor [Page 29] Pope Si nonnulli ex praedecesso [...]ibus nostris fecerunt aliqua, quae illo tempore potuerunt esse sine culpa, & postea vertuntur in errorem & superstitionem, sine tarditate aliqua, & cum magna authoritate à posteris destruantur. Stephan. Papa apud Grat. dist. 63. c [...]p. Quia sancta. Stephen prescribed in such like cases of humane inuentions, to wit, If our ancestors (saith he) haue done any thing which is afterwards turned into superstition, it is to be abolished without delay. Which was also the onely remedie which the ancient Councell of Concilium Elibertinum imagines in templis pingi vetuit, nenipe, vt idololatrum hoc remedio extingue [...]ent. S [...]xtus Senens. Bibl. lib. 5. Annot. 247. Eliberis propounded against Idolatrie, as witnesseth their Senensis. It remaineth that we shew
How that S. Gregorie, concerning the vse of Images, gaine said the now Romish doctrine and practise; by the confession of our learned Aduersaries.
SECT. 26.
53 Their Iesuit Constans est Theologorum sententia, imaginem eodem cultu & honore coli, quo colitur id, cuius est imago. Azor. Ies. Institut. Moral. l. 9. c. 6. §. Tota haec. Azorius, reporting the iudgement of their former Schoolemen, saith, that it was their constant opinion, that Images must be worship ped with the same honour, which is due vnto the person whose Image it is: which doctrine of their ancient Schoole they haue of late qualified with the terme of Bellarm. lib. 2. de Imag. cap. 21. & 22. Imagines Christi & Sanctorum venerandae sunt non solum per accider [...]s & impropriè, sed etiam perse & propriè, ita vt iplae terminent venerationem vt in se con side [...]antur, & non solùm vt vicem gerunt exemplaris. Improperly, but in such subtle sort, that seeing their learned are scarce able to vnfold this mysterie, their people must needs be deeply plunged in idolatrous conceits. For which cause diuerse of their owne Doctors haue complained, Sunt benè multi rudiores, qui imagines colunt, non vt signa, sed perindè quasi ipsae sensum habeant, magisue eis fidunt, quàm Christo. Polydor. Virgil. Inuent. lib. 6. cap. 13. that verie many of the ruder sort do worship Images idolatrously. Manifestius hoc est, quám vt [...]ultis verbis explicari possit. Cassander Consult. Art. 21. A matter more notorious (saith another) then that it can be denied. Dici non potest quanta superstitio, ne dicam, Idololatria pencs rudem & indoctam plebem alatur in imaginibus, conniuentibus ad ista sacerdotibus, hinc non pa [...]uum lucri quaestum percipi [...]ntibus. Agrippa de Vanit. scient. cap. 57. [...]or how can it otherwise be, when (as it is already said by a Iesuite) Constans est Theologorum sententia, imaginem eodem honore & cultu honorari, quo colitur id cuius est imago. Et idem vid [...]r significare Concilium Tridentinum. Azorius Ies. Instit. Mor. lib. 9. cap. 6. §. Tota haec. And so great is the Idolatrie (saith a third) and so still nourished by Images, as is wonderfull. But they will say, that this was the abuse of Images: it is true: and therefore should they reforme it according vnto the wisedome of ancient Fathers, of whom we reade, that Imaginum cultum non modò nostrae Religionis expertes, sed (teste Hieronymo) omnes ferè veteres sancti Patres damnabant ob metum Idololatriae, quâ nullum execrabilius scelus esse potest. Polydor. Virgil. lib. 6. Inuent. cap. 13. they of all vices condemned all worship of Images, euen for feare of Idolatrie, the most execrable vice of all. From which (if nothing else) the verie iealousie of God should deterre vs, which cannot permit his holy ones so much as to incline vnto that worship whereby they may become idolatrous, that is, Idololatria est stuprum foedissimum, & flagitiorum [...]ons. A [...]osta Ies. de Indorum salute. pag. 469. & 468. most filthie and adulterous. As for the iudgement of S. Gregory, we finde it further thus confessed, that Certum est Gregoruim imagines probásse, non cultum. Agrippa de Vanit. cap. 70. certainly he allowed not the worship of Images. The next question hath affinitie with this, viz.
The now Romish vse of Relicks.
SECT. 27.
54 The translation of Relicks, and the honourable remoouing the bones [...]
was subiect to the iudiciall authoritie of S. Gregorie: and hereupon our Aduersaries conclude him to be too shamelesse who shall denie the Popes supremacie. Whereas the word Bizancenus (or as some reade it Bizacenus) is taken from Bizatium a Prouince in Affricke, and not Bizantium the Citie of Constantinople: as it is well obserued in the edition of their owne Canon law, set forth not long since by Pope Gregory 13. where the allowed In I pistola Greg. 64. agitur de Primate Bizaceno prouinciae Affricae non [...] Constantinopolitano. Quod tamen videntur & Gratimus & Anselmus, apud quē [...] modo leg [...]r, voluisse, addu [...]ti fortasle Summula, quae praeposita est Epistolae Gregorij. Glosse in Gratian. lit. [...] Greg. [...]3. Glosse saith thus; Anselme and Gratian were deceiued by the title of that Epistle of S. Gregorie, because there Bizancenus signifieth not the Patriarke of Constantinople, but the Primate of Africk. A truth acknowledged also by their Cardinall Baronius anno Christi. 599. num. 4. Baronius, and after him by Gregorius 1. anno Pontificatus 10. Primatē Africae Bizacenum de crimine accusatum iudicauit. Binius tō. 2. Concil sol. 725. Concilium Biracenum in Affrica erat. Binius Tom. 2. [...] fol. [...] 8. Binius: which may giue vs cause to suspect the truth of the Epistle, from whence notwithstanding our Aduersaries haue borrowed their greatest forces, and our Authors haue taken the reason of their exceptions.
59 The second occasion of error is in another Epistle, wherein Nam de Constantinopolitana Ecclesia, quis eam dubit [...]t Apostolica [...] esse subiectam? quod & Dominus pijslimus Imperator, & frater noster Eusebius c [...]usdem sedis Episcopus a [...]idue profitet [...]r. Greg. lib. 7. epist. 63. obiec [...]ed by Bellar. l. 2. de Rom. Pont. c. 14. §. Item. S. Gregorte affirmeth (saith Cardinall Bellarmine) that the Church of Constantinople is subiect vnto the Bishop of Rome, as Eusebius the Bishop of the same Sea of Constantinople doth confesse. But before they can make this Epistle passe for currāt, they must first proue, that there was any Bishop of Constantinople called Eusebius, in all the daies of S. Gregorie, which they That there was none of that [...], is plaine by Niceph. Chron. Tripart That there were but two Bishops of that Sea, Iohn and Cyriacus, who both [...] vniuersall Patriarch, in opposition against Gregorie, is as euident by Genebrard, Chronol. lib. 3. and by S. Gregorie himselfe lib. 4 [...]. 36. & 38. & lib. 6. epist. 31. & lib. 7. epist. 69. and by Coster. Ies. in Enchirid. de Pont. ob. 7. cannot performe; and then giue some reason how the Avul [...]i [...] D [...]ocae [...]i Romana, iamque throno Constantinopolitano subiecti Metropolitani, & qui subsunt eis Episcopi, sunt hi [...] 1. Thessalon [...]ensis, 2. Syracusanus, 3. Corinthius, 4. Rheginensis, 5. Nicopolitanus, 6. Atheniensis, 7. Patrensis. [...]eunclauius de [...] Rom. tom. 1. pag. 101. Francof. 1596. If that the Patriard ship of Constantinopie, and all other Metropolitans and [...] [...]ad not bene distinct iurisdictions from Rome, thu author would haue said, that Constantinople also [...]ad bene pulled from Rome, as well as (for so he saith) the Bishopricks of Syracusa, Thessalie, &c. Bishopricks of Syracusa and Thessaly are said to haue bene pulled from Rome, and made subiect vnto the Patriarke of Constantinople. Therefore we rather suspect some nimble scribes, and zealous of the prerogatiue of the Roman Sea, to haue inserted such termes of preheminence into these other Epistles, then that we wil iudge S. Gregory by the blindnesse of ambition to haue contradicted himselfe. For it will appeare, i Bellarm. lib. 2. de Rom. P [...]nt. cap. 14. §. Item. Baronius and Binius in the places aboue mentioned out of those words of t [...]at [...], Nelcio quis non sit Ecclesiae Apostolicae subiectus.
That S. Gregorie was an Aduersarie to the now Papall claime of Supremacie, by the iudgement of our Aduersaries.
SECT. 29.
60 That title of vniuersall Bishop of the Church, which Cardinall Bellarmine calleth Vnus restat insignis utulus, vniuersalis Ecclesiae Episcopus, Romano Epi [...]copo proptius, Bellar. l. 2. de Rom. Pont. c. 31. §. Primò quia. notable, and proper to the Bishop of Rome, S. Gregorie sometime Bishop of Rome did renounce in himselfe, and detest in all others, calling it Nomen nouum. lib. 4. epist. 32. Scelestum lib. 4. ep. 32. Quod qui tenet est praecursor Antichristi. ep. 34. Nomen singularitatis. l. 4. ep 32. Esse vniuersalem pestem Ecclesiae, corruptionem fidei, contra Canones, contra Petrum Apostolum, contra sensum Fuangelij, cōtra omnes Ecclesias, contra Deum ipsum. Nunquam pium vi [...]um huiusmodi titulis vsum esse; Nullum praedecessorum meorum, & quicunque illo vsus fuerit, esse praenuncium & praecursorem Antichristi. Lib. 4. epist. 39. & 38. & 34. a title of noueltie, error, impietie, blasphemie, the vniuersall poison of the Church; [Page 33] contrarie to the ancient Canons, to S. Peter, to the holy Gospell, and God himselfe: pronouncing any one that shall presume to challenge it, to be the fore-runner of Antichrist.
61 Neither yet is it consonant which their two Cardinals do oppose hereunto, saying, that Complures reperies Praedecessores Gregorij. qui se inscriberent Episcopos vniuersalis Ecclesiae▪—quod aequipollere videatur, cùm idem sit Catholicum quodvniuersale. baronius anno Christi 595. [...]. 51. & h [...]llar. l. 2 de Rom. Pont. cap 32. many Popes more ancient then S. Gregorie, haue bene named Bishops of the Catholike (that is, vniuersall) Church: adding, It is all one to be called vniuersall Bishop of the Church, and to be called Bishop of the vniuersall Church. This, we say, is false, and is therefore expresly controlled by their own Doctors, who auerre that these two, Differunt vniu [...]salis Episcopus, & vniuersalis Ecclesiae Episcopus. [...], Exmente B. [...]regorij vniuersalis Episcopus videtur caete [...]is omnibus Episcopis adimere authoritatem; vnique soli, quicquid est omnium, tribuere; atque si reliqui Episcops vnius illius forent vicarij. Paulo post: Episcopus veró vniuersalis Ecclesiae talem dicit in omnes Christianos, & ou [...]s Christi curam, vt [...]ngulis tamē P [...]ae [...]u [...]bus suamaneat administratio atque officium. Coster. Ies. Enchirid. Tract. de Pont. [...]. 7. & [...]indanu [...] Panopl. li. 4. [...]a 93. §. Nemini. vniuersall Bishop of the Church, & Bishop of the vniuersall Church are different. And it standeth with good sence, that the vniuersall Bishop of the Church, must necessarily betoken an absolute Monarchicall iurisdiction of some one ouer all other Bishops of the Church: but the Bishop of the Catholike or vniuersall Church, is no more then to signifie the care and studie any Bishop hath for the vniuersall good of the Church. In which respect S. Paul said of himselfe: 2. Cor. 11. 28. The care of the whole Church belongeth vnto me, which according to the measure of the gift of grace belongeth vnto euerie Bishop, because Qui vocatur ad episcopatum, ad Ecclesiae totius salutem vocatur. Origen. He that is called to a bishopricke (saith Origen) is called vnto the seruice and charge of the whole Church. For which cause it is, that the ancient Fathers, according to their exceeding care therein had, did obtain in the Church of Christ honorable titles, as Augustinus à Ber [...]ardo validissimus malleus Haereticorum vocatur. Ca [...]sius les. in princip. Cateches. in en [...]mio. Augustini. Augustine, the great mall or hammer against heretiks: Basilius à Gregotio Nazianz dictus crat lumen orbit. Ibid. Basil, the light of the world: Chrysostomus totius orbis terratum Doctor salutatur Theod hist. lib 5. cap. 32. Chrysostome, the Doctor of the whole world: Athanasius fuit tanquam columna Ecclesiae aduersus omnes haereticos Posseuinus Ies. Apparat. Tit Athanasius. Athanasius, the pillar, as it were, of the Church: Nazianzenus (vt habet Damascenus) a Theologia cognomen adeo traxit, vt [...] Theologus diceretur. Canis [...]s encom. quo supra. Nazianzene, by a phrase of excellencie, the Diuine: Origenes Magister Ecclesiarum. Origen, the master of the Churches: Cyprianus totius orbis praeses. Hieron. de [...]. Cyprian the President of the whole world: And lastly, Nunc Deus (inquit Basil. epist. 55. ad Ambros.) virum ex vrbe regia extulit.—Ageigitur, ohomo Dei, quandoquidem te Dominus ad praesidentiam Apostolicam transtulit Canisius quo supan encomio Ambrosij. Ambrose a man called by God vnto an Apostolicall Presidencie. Not to stand vpon the weakenesse of Cardinall Card Baronius, anno Christi 595 nu. 51. Baronius his consequent, saying, that these termes, Episcopus Catholicae Ecclesiae, that is, the Bishop of the Church, Catholicke or vniuersall, being ioyned with the word Bishop, must betoken an vniuersall Bishop of the Church. Which argument can haue no better coherence, then when This is the ordinary title wherewith all Romanists do instile the King of Spaine. they intituling the King of Spaine to be the most Catholike King, or King of the Catholike Church, they would conclude him to be the vniuersall King, and to haue a soueraigntie ouer all other Kings in the Church.
62 Againe, our opinion concerning the moderation of S. Gregorie his iudgement, may be confirmed by the feeblenesse of the answer of out opposite and highly aduanced Dico, quamuis ipsi Grego [...]o hic titulus conueniret, eo tamen ipse vti noluit, vt facilius comprimeret Episcopi Constantinopolitam superbiam. [...]t sic maner Caluini agumentum solutum. Bellar. lib. 2. de Rom. Pont. cap. 31. Aduersarie, saying, that therefore S. Gregory would not acknowledge the name of vniuersall Bishop, which otherwise he knew to belong vnto him, for this end, that by denying his due title, he might more easily represse the insolencie of Iohn Bishop of Constantinople, who wrongfully challenged the same [Page 34] title vnto himselfe. Which answer, we iudge to be vnworthie either the learning of the Author, or the wisedome of any iudicious Reader; except a man would imagine, that any King can thinke it a policie to renounce his owne iust title of soueraignty (specially being intended to be giuen by Christ himselfe) onely thereby to disable the claime of some rebell, who falsely and presumptuously vsurpeth the same. So also is it vtterly contrarie to the disposition of S. Humilitatem tene [...]mus in mente, & tamen ordinis nostri dignitatem seruemus in honore. Greg. li. 4. ep 36. Gregorie himselfe, who professed so farre to preserue humilitie, as neuer to preiudice the right of his owne Sea and dignitie: and yet hath auouched of all the Bishops of the Sea of Rome before him, against the vsurper of that title (Iohn the Patriark [...] of Constantinople) saying, Quid tu Christo vniuersalis Ecclesiae capi [...]i in extremi iud [...], dicturus es examine, qui cancta cius mē bra [...] conaris Vniuersalis appe [...]latione supponere [...] Greg lib 4. ep. 38. non pro [...]l a pr [...]. [...]p. Which though he wrote to Iohn bishop of Constantinople, yet the for [...]e of his words and reason euidently shew, that he did not [...] him [...]lfe. Nullus vnqu [...]m praed [...]cc [...]lorū meorum, hoc tam proph ino vocabulo vti co [...]sensit [...]. 24 & [...] 4. 36. None of my Predecessors euer consented to vse it. Now then S. Gregorie renouncing the title of vniuersall Bishop, must be thought to haue equally disclaimed the vniuersal iurisdiction it selfe, the onely thing properly signified thereby, foreseeing the miserable decaies of his former holds.
63 But our aduersaries haue built a new fort of defence, against (as they thinke) all power of assault, by telling vs that the terme vniuersall, was refused by S. Gregorie onely in that sence, wherein Iohn the Patrtarke of Constantinople did abuse it, signifying such an hierarchie & preheminence Vnus sen us est huiu [...] tituli, vt ille qui dicit [...]: vniuersalis [...]pi [...]copus omniam v [...]bium Christi marum, ita vt caeteri non sint Episcopi, sed vicarij tantum illius, & hoc modo est profanum vocabulum, vt loquitur Gregorius, &c. Bellarm. l [...]. 2. de R [...]m. Pont. cap. 31. § Re [...]pondeo duobus. So also Costerus Ies. See aboue in the margent, at the letter, d. of vniuersall Bishop of al Cities, as that all other Bishops should not be Bishops but only vicars vnto him: and in this sence (saith he) did S. Gregory renoūce it, & pronounce it a profane and sacrilegious title. But this conceit fighteth against all light of historie, which sheweth, that all the Greek Bishops consented vnto the vniuersal title of Iohn their Patriark; which they wold not haue done to haue made thē selues only vicars, & as it were Vassals vnto one Greek B. of Const [...]ntinople. It is likewise contrarie to the iudicious acknowledgement of their owne learned historians, who say of the Sea of Rome, that Boniface the third (who, next but one, succeeded S. Gregorie) did obtaine of Phocas the Emperour (but not without much ado) that the Sea of Rome should be called the head of all Churches, viz. the verie SAME PLACE of preheminence, which Iohn the Patriarke of Constantine (in the daies of S. Gregory) challenged to himselfe. Finally, it is repugnant vnto the plaine confession of our G [...]aeci Episcopi sedem Constantinopo itanam, non solum ad patriarchatum euehere, & edi Alexandrinae, & Antiochenae praeferre, sed etiam aequare Romanae, & vniuersalē face [...]e voluerunt. Bellar. lib. 2. de R [...]m. Pont. cap 31. §. Est autem. aduersarie, who (in the place alledged) granteth, that the Greeke Bishops sought to aduance their Patriarke of Constantinople aboue the Patriarke of Alexandria, and of Antioch; and by making l Bonifacius tertius, patrià Romanus, à Phoca Imperatore obtinuit, magnâ tamen contentione, vt sedes beati Petri Apostoli, quae caput est omnium Ecclesiarum, ita & diceretur, & haberetur ab omnibus: quem quidem locum Ecclesia Constantinopolitana sibi vendicare conabatur. P [...]atina in V [...]a Bonifacij 3. [...]ouan [...]pud Bogar. 1572. So also Balbus. Olim Theodoricus Gottorum Rex, Italià domita & subactà, Rauennae sui regni sedem fecit, Romà Imperatorum ditioni relictâ: quibus quidem temporibus inter Antiochenam Romanam (que). de [...]acro [...]um Pontificum praerogatiua grauiss [...]ma & diuturna contentio fuit. Sed non minus, postquam Constantinus Bizantium (Constantinopolim) deduxit coloniam. de Ecclesiae primatu certatum est, quoad Bonifacius [...] à Phoca Imperatore obtinu [...]t, magnâ tamen contentione, vt sedes B. Petri Apostoli caput, sicut est cap [...]t omnium Ecclesiarum, ita diceretur & haberetur ab omnibus Quem quidem locum Ecclesia Constantinopolitana vendicare con [...]b [...]tur, ple [...]i [...]que affirmantibus eò loci Ecclesiae sedem esse debere, vbi Imperij caput esset: & vsque ad Phocae principatum vtbem Romanam in Imperatoris potestate fuisle, vt caerera omittam, certissimum argumentum est, quod Bonifacius▪ cu [...]ens eo loco. vbi Pantheonis templū vi [...]batur, delubrum in honorem intemeratae Virginis ext [...]uere, necesse [...] [...]acultatem aedificandi à Phoca Imperatore obtinere; adeò Pomifex (v [...]bis non tam Dominus, qu [...]m inquilinus) omni d [...]one car [...]bat, vt ne sacellum quid [...]m vnum sine Imperatoris iussu aedificare potuerit. &c. Hieron. Balbus Episcopus de [...] Imper. [Page 35] it vniuersall (but onely) to equall it with the Sea of Rome. So that if that sence which Cardinall Bellarmine feined, be admitted, Pope Boniface the third, and all the successors of S. Gregorie, retaining the same title in the same or rather a worse sence, are by the iudgement of S. Gregory made conuincible of profane, sacrilegious, and Antichristian impietie. But if the same sence cannot consist, then are our Aduersaries left forlorne of all strength of resistance; because to conceiue, that S. Gregory did onely in humilitie refuse that title of vniuersall Bishop, which he himselfe (as hath bene shewed) did abhorre in another, and renounce as neuer due either vnto his predecessors, or himselfe, and in detestation therof called it impious & blasphemous; to think (as our Aduersaries haue answered) that he challenged and exercised the vniuersall authoritie, power, and iurisdiction, doth much derogate from the admirable worthinesse and sanctitie of S. Gregory: because hereby they must note him (a thing very remarkable) to haue bene no syncere Pastor, but a profane and subtle polititian, not vnlike vnto the first Caesar, who in historie is noted to haue disclaimed the title of a King, that thereby he might more plausibly and popularly execute all monarchicall and kingly power and authoritie.
64 We might further adde another testimonie of S. Gregory, in whom we finde that iurisdiction which he claimed, to be proportioned by the Imperiall Constitutions of Iustinian, denying any right of appeale vnto the Bishop of Rome in any diocesse of other Bishops, ouer which there was set any Patriarke: which Constitution S. De persona Stephani hoc attendendum est, quia nec inuitus ad iudicis [...] trahi, nec ab Episcopis alieni concilij debuit iudicari, sicut Nouellarsi traditio loquitur: a [...]t enim, &c. Siautem à clerico aut laico quocunque aditio contra Episcopum fiat, propter quamcun (que) causam, apud sanctissimum eius Metropolitanum secundùm sanctas regulas & nostras leges caus [...] iudicetur. Et si quis iudicatis contradixer it, ad beatiss. Archiepiscopum, & Patriarcham dioecesis illius causa referatur: & ille secundùm canones & leges huic finem praebeat. Contra haec si dictum fuerit, quod nec Metropolitanum habuit, nec Patriarcham, dicendū est, quòd à sede Apostolica, quae omnium Ecclesiarum caput est, causa audienda & dirimenda est. Greg lib. 11. epist. 56. Edit. Rom. 1591. Nouel. Iustinian: Praetere à siqui eiusdem Synodi religiosissimi Episcopi aliquam intra se controuersiam habeant, siue de iure ecclesiastico, siue de quibusdam alijs rebus, priús Metropolitanus ipsorum cum alijs duobus de S. Synodo Episcopis rem diiudicato. Et nisi vtr aque pars iudicatis insistat, tunc beatiss. Patriarcha illius dioeceseos audientiam ipsis commodato, & illa definito, quae Ecclesiasticis canonibus & legibus concinunt, neutrâ parte sententiae eius contradicere queunte 2. Sed et si á clerico aut quocunque alio contra Episcopum quacunque de causa fiat interpellatio, primùm religiosill. Metropolitanus secundùm canones sacros & nostras leges causam dijudicato. Si quis iudicaus reclamet, causa ad beatiss. illius Dioeceseos Archiepiscopum & Patriarcham defertor, & ille secundùm canones & leges huic finem adhibeto. 3. Quod si contra Metropolitanum istiusmodi interpellatio procedat, siue ab Episcopo, siue à Clerico, aut quacunque alia persona, Dioeceseos illius Patriarcha simili ratione rem discepta [...]o. Nouel. 123. §. Si qui. Gregory doth acknowledge and allow. Whosoeuer therefore will respect either the consonancy of storie, or the synceritie of S. Gregory, must conclude with their owne learned Cardinal Cusaenus, who (in his booke written of the Concord of the Church) confesseth without all ambages or windings, that Dicit Gregorius epist. 22. Nullum Episcopum ita principatum gerere, vt omnia membra Ecclesiae sint ei subiecta: quinimò eum Lucitero similem esse dicit, qui hoc praesumit Cardin. Cusanus Concord. Cathol. cap. 34 lib 2. by the doctrine of S. Gregory, no Bishop, except he will be like vnto Lucifer in presumption, may beare such rule, as to make all other Bishops subiect vnto him. Let vs yet further see whether this may not be a wonder vnto vs, that S. Gregory, who was the first Pope that Praenotare verò epistolas suas Greg. ita solet [Gregorius seruus seruorum Dei:]—quam formulam caeteri Pontifices postea seruarunt. Massoniu [...] de Episcop. Rom. in vita Greg. primi. instiled himselfe [Seruant of Seruants] was the last of that order, who publikely disclaimed the title of [Bishop of Bishops?] Therefore we proceed to manifest
A greater dissent of the now profession of Papall authoritie from the doctrine of S. Gregory, in causes spirituall; out of the sentences of our Romane Aduersaries.
SECT. 30.
65 Lest that any should be ignorant what is the now Romish doctrine, their [...]
whose helpe he then stood in need of: Vnde in illa epist. 31. lib. 4. quam Caluinus contra nos citat, etsi seruum se Imperatoris dicat tamen addit, debere Imperatorem sacerdotibus reuerentiā exhibere; quod certè inferioris est, non superioris. Petreius Ordin. Carthusiani Confess. Gregor. lib. 1. cap. 9. pag. 101. Yet did he admonish the Emperor (saith he) to yeeld honor and reuerence vnto Priests, which is a duty belonging vnto a Superior; collecting from this word Reuerence, a note of preheminence of Ecclesiasticall persons aboue the Emperour. Which Glosse cannot proceed from any not forgetfull of the language of common courtesie: for if from the act of doing a man honour, may be concluded a dutie of subiection, it must follow from the same terme vsed both in Scripture, and in the ingraffed law of morality, that Let husbands giue honor vnto the woman, as vnto the weaker vessel 1. Pet. 3. 7. Husbands who are commanded to honor their wiues, must be therefore subiect vnto them, as likewise Honor the widowes, which are widowes indeed. 1. Tim. 5. 3. written vnto Timothy a Bishop of Ephesus. Bishops vnto widowes, The King bowed himselfe vnto his mother. 1. King. 2. 19. a King vnto his mother, and In giuing honour go one before another. Rom. 12. 10. To let passe the Poets verse,—Magna fuit quondam capitis reuerentia cam. euery man one vnto another. But not to prosecute such vanishing shadowes, we haue this our doctrine better ratified by the confessions of their more ingenuous spirits, Gregorius magnus agnoscebat Imperatoribus concessum esse ius dominandi sacerdotibus. Claud. Espenc [...]us in Tit. digress. 10. Paris. 1567. who grant, that S. Gregory did acknowledge that Emperors had iurisdiction ouer the Clergie: and that Iustinianus praescripsit de personis, priuilegijs, & rebus Ecclesiasticis, quae in Cod. & Nouell. continentur. Et tum coram Iudicibus Caesaribus astare Ecclesiastici tenebantur. His legibus Romani & Constantinopolitani Patriarchae parebant, teste Gregorio Ma [...]no, qui diù post Iustinianum vixit, & Caesareanis legibus obte [...]perauit. Molinaeus de Conc. Trident. Sess. 85. Adde S. Gregorie his owne confession: Valdè mihi durum videtur, vt ab eius (that is, Christi) seruitio milites suos prohibeat, qui ei (that is, Imperatori Mauritio) & omnia tribuat, & dominari non [...]olùm m [...]litibus, sed etiam sacerdotibus concessit. Lib. 2. Indict. 11. Epist. 103. Who seeth no [...] that the power which S. Gregorie acknowledgeth to be in the Emperour, i [...] as essentially ouer the Clergie as ouer th [...] souldiers? Gregorie himselfe, and other Bishops did obey the Emperors Edicts and Constitutions. There remaine but two other particles, which may seeme to be materiall: the single life of the Clergie, and the state of Monasticall life. First of the former, to inquire into
The now Romish doctrine concerning the single life of the Clergie, by proofs granted vnto vs by our learned Aduersaries.
SECT. 32.
68 The Apologists do truly obiect, that our Osiander noted S. Gregorie to haue bene Coelibatum sacerdotum acriter visit. Osiander. a vehement vrger of single life: who if they had accordingly considered, that S. Gregory is obserued also by their owne Secus pronū ciante Gregorio, viro, vt videtur, plus satis [...]. Apologia Tumultuaria. fol. 45. Author, to haue bene too superstitiously rigorous against the mariage euen of lay-men: then might they perceiue, if not acknowledge, that S. Gregory is not in the cause of mariage so absolute a Iudge, but that the Church of Christ may as freely as iustly herein except against his new and incommodious opinions. Neuerthelesse we desirously intreate their patience, to suffer vs to discusse this question onlie from the iudgements of their owne Doctors, and then accordingly to censure, how farre either S. Gregorie hath dissented from the direction of the primitiue truth, or they themselues from S. Gregorie: our examination toucheth onely two points, to wit, the Antiquitie and Equitie of their present claime.
The point of Antiquitie, of constrained single life of the Clergie.
SECT. 33.
69 Diuerse our Theolog [...] quida [...] coelibatum sacris o [...] dinibus [...], 1. substantiali [...], & lege diuinâ adiunctum esse contendi [...], nec esse in potestate Ecclesi [...], vt coniugij vsū magis quàm latrocinij sacer dotibus permiuat. Cassander li. Cō sult. Art. 23. vnderstāding Turrian. Iesdib. 2. de dog. charact. Cassander in marg. [...]b.] Eadem est sententia Medinae. Valent. Ies. lib. de C [...]lib. c. 2. So also Ioh. Maior, in dist. 24. Idem ferè docuit Clitoueus, lib. de continen. sacerd. saith Bellar. lib. 1. de Cler. cap. 18. Aduersaries haue so singularly doted vpon their Romish Constitution of the vow of single life, as to thinke it so essentiall vnto Prtesthood, euen by the law of God, as that it is no more lawfull for any person to permit the Cleargie to marrie, then to licence a man to steale. But these are sufficiently Vsus coniugalis interdicitur sacerdotibus tantùm iure positiuo. Aquinas 2. 2. q. 88. art. 11. Et hoc multis argumétis probatur. Bellar. l. 1 de Cler. c. 19. Accedat authoritas Concil. Tridentini (Sess. 24. Can.) in quo dicitur lex Ecclesiastica. Valen. Ies quo sup. Coelibatus iure Apostolico annexus est Sacerdotibus. Bellar. quo suprà. cap. 19. Lege planè Apostolicâ. Valent. quo supra cap. 3. confuted by their owne old Aquinas, their now Cardinall, and their last Councel, all concluding, that this vow of continency is annexed vnto the order of priesthood onely by the positiue law of man, which is, in their owne iudgements, mutable, albeit they vntruly terme it Apostolicall. For their ancient Gratian hath rightly discerned, that Copuli Sacerdotalis nec Legals, nec Euangelicâ, vel Apostolicà authoritate prohibetur: ecclesiasticâ tamen lege interdicitur. Gratian Caus. 26. q. 2. Can. Sors. Mariage of Priests is not prohibited either by legall, or Euangelicall, or yet Apostolicall authoritie, but by Ecclesiasticall onely: which other of their learned iustifie by the contrarie custom: of the Primitiue Church, wherein they confesse, that Multis annorum centenarijs post Apostolos Ecclesia primitiua defectu coelibum Sacerdotes habuit maritos. Episcopus Espenc. Com. in Tit cap. 1. many hundred yeares after the Apostles, by reason of want of others, Priests were married: which they proue also by the examples of the De maritis [...]d Ecclesiae ministerium eligendis non tantoperè quidam reluctantur, cùm ea res exemplum habeat priscae Ecclesiae, & [...]b O [...]entanbus omnibus Ecclesijs hucusque seruetur, cùm res in plerisque ita comparatae sint. Primitiue Church, especially, in all Easterne parts thereof, euen vntill this day; the case then so standing often-times, that Vt con [...]ugum p [...]arum consortio non modò ad functiones Ecclesiasticas non impediantur, sed etiam ad earum procurationem adiuuentur ab ijs, quemadmodum de Gregorio patre, & matre Monia Gregorius Nazianzenus testatur. Cassander lib. Consult, Art. 23. For, Non nocuit tibi progenies, non obstitit vxor legitimo coniuncta thoro, &c—Baptista Mantuan, speaking of S H [...]larie. coniugall societie might be thought to be rather an helpe, then an hinderance vnto that order. An other Romanist, (notwithstanding he thinketh, the state of matrimonie to be lesse conuenient in it selfe) yet doth he confirme our assertion by both Negari non potest, vtriusque Testamenti Scripturam Sacerdotibus vxores permitte [...]e: constat Apostolos ipsos (pa [...]cis exceptis) vxoratos fu [...]sle, nec reperiri quòd Christus post eorum vocationem eos separati mandauerit.—L [...]quet denique in primitiua Ecclesia coniugia Sacerdotum tam in Orientali, quàm in Occident [...]h Ecclesia vsque ad tempus prohibitionis per Pap in Calixtum factae, vbique libera & licitafuisse.—E contrà tamen nomini dubium est, matrimoniu [...] eiusque vsum minus conuenre his, &c. [...]iber Gallicus, qui inscribitur, Actes du Conc. de Trente, e [...] l [...]an 1562, printed anno 1607. in actano. And a little after; Paphnutius Confessor magno suasit Concilio, ne talem coelibatus legem poneret, gra [...]em ass [...]rens esse causam, quae au [...] ipsis Clericis, aut corum coniugibus occasio fornicationis existeret▪ quam Paphnutij sententiam Nicaena Synodus vtique laudauit, & nihil ex hac parte sanciuit; sed hoc in vniuscuiusque voluntate non necessitate permisit n [...]si tempore oblationis, quo Sacerdotibus à suarum complexu vxorum abstinendum erat: vt tempore vicis suae in templo habitarent, ne cum vxoribus suis sub id tempus carnale exercerent consortium. Ibid. A little after;—Testantur Eccl [...]siast [...]cae histo [...]ae Adam praesbyterum factum duxisse vxorem, & Ecclesiae plu [...]num profuisse; Eupsychium ve [...]ò Caesa. [...]en [...]em presbyterum qui nuper vxorem duxerat, & adhuc sponsus erat, martyrio sunctum esse. Ibid. old and new Testament, by example of Apostles themselues, by the Councell of Nice (as it doth fully appeare in the Ecclesiasticall Socrates lib. 1. cap. 8. S [...]z. lib. 1. cap. 22. histories) giuing liberty to the Cleargie, before their ordination, to enter into that state. The certainty whereof all Romanists (in the opinion of Cùm ex Sacerdotibus nati in summos Pontifices supr [...] leguntur esse promoti, non sunt intel [...]igendi de formcatione, sed de legitimis coniugijs nati, quae Sacerdoubus ante prohibitionem vbique licita erant, & in Orientali Ecclesia vsque hodie ijs licere probantui. Gratian. dist. 56. cap. Cenomanensem. Gr [...] rius primus, natus ab atauo suo Felice terrio Papa. Binius tom. 2. Conc. in vita Greg. pag. 723. Alexander sextue duos filios naturales hab [...]it. Papirius Mass [...]mus de Episc. Rom. pag. 374. And of those who had bene sonnes of Bishops, we reade of Osius, Bonifacius, F [...]lix, Gelasius, Agapetus, &c. as they are named by Gentilletus, Exam. Conc. Trid. lib. 4. Sess. 24. But see Platina. Gratian) are bound to defend, except they will brand some of their Popes with bastardie, whose fathers are knowne to haue bene Bishops. We may then [...]
might preuent such sacriledge and sinne, yet may it not by any meanes be permitted. Sacerdos si fornicetur, aut domi concubin [...]m [...]oueat [...]etsi g [...] sac [...]legio le obstringat, grau [...]s [...]amen pec [...]at, si contrah [...]t matrimonium.—Primo quia voto castitatis inturiam facit, secundo quia Ecclesia [...] grauni [...] vulnerat: tertiò inu [...]ccundius scottatur; quartò obstinat à voluntate in peccato per [...]euerat. Coster. Ies. [...]nchir tract de [...] lib c. 17. Prop. 9. pag. 528. Aud no matraell, f [...]r, [...]ratum cortatoribus, quibus, pro [...] [...]re, sexcen [...]s [...]am mul [...] res [...]olas i [...]re liccbit. Auentinus lib. 5. Their reason is (if yet there can be any reason in so vgly and prodigious a doctrine,) because it is better (say they) that a Priest should play the whooremonger, and keepe a concubine, then after his vow of continencie to be coupled in wedlocke. Although the repetition of this opinion may be, in the eares of any chast Reader, a sufficient confutation thereof: yet will we do our Aduersaries the right of dispute, as first to consult with antiquitie, from the confessed testimonies of Fathers. S. Cyprianus lib. 1. epist. 11. ad Pomponium, ita scribit,—de quibusdam virginibus, quae post [...]a quàm se Deo dicauerunt, cum malcul [...]s cubare repertae fuetant: [Quod [...]i le ex fide Christo dicauerunt, pudice & caste sine vlla fabula perseuerent, ita fortes & stabiles praemia virginitatis expectent: si autem perseuerarc nolunt, vel non p [...]lunt, mcliu [...] est vt nubant, quam vt in ignem delictis suis cadant.] Cyprian (speaking of virgins votaries, and ouertaken with folly) saith insolubly, that it is better for such to marie, then to fall into the fire of lust. Their Cardinall Hunc locum Aduerlarij obiecerunt:—& P [...]trus Martyr aliq [...]s solutiones re [...]ellit, vt ostenderet argumentum esse plan insolubile Sed plana responsio in promptu est. Sanctus enim C [...]prianus—occasione quarundam virginum, qua par [...] honestè le gerebant post votum continent [...]ae monet alias, vt si non habeant firmum propositum pers [...]uerandi, non voueant, sed nubant &c. Bellar. lib. 2 de Monach. cap. 34 [...]. Nonò ven [...]t. Bellarmine framed an answer vnto this place of S. Cyprian, but such a distorted one, as, by the iudgement of their owne Quodsi ex fide le Christo dicaue int] Similibus verbis vt [...]tur lib. de Disc. & habitu virg. vt quae le Christo dicauerint, & ac [...]r [...]ali conc [...]ipiscentia recedentes, tan. carne quàm [...] ente Deo de [...]oucrint.] Ita vt satis manifestum fiat, loqui Cyprianum de virgin [...]bus, quae votum continentiae eun [...]erant: quod quam vctustun, sit, imò & ab Apostolorum aetate in [...]cclesia vsitatum. Deo fauente, ibi demonstrabi [...]us. Alludere autem mihi videtur ad locum Pauli de fide prima, qu [...]m irritam fecisse dicit quasdam viduas, 1. Timoth. 5. [Melius est nubant, quam, &c. Atqui loqui Cyprianum de ijs virginibus, quae simplex (vti loqu [...]tur) votum cast [...]tatis emiserant, non de velatis, quarum votum erat solenne, multa sunt tum hic, tum dicto libro in c [...]ntextu, quae conum ete vid [...]antur, atque [...] quod dicit, &c. Iacobus Pa [...]meliu [...] in hanc Epist. lam: which is in his booke Epist. 62. ad Pomponium. fol 129. Antuerpiae 1589. Where we see, that he interpreteth the same Virgins, which are said, Dedicàsse se Deo, to be vnderstood in the next clause, where it is said, Melius est vt nubant. As for that, the difference of Vow, to say it is simple, it cannot crosseour purpose, because, Votum simplex tantum obligat apud Deum, quant un solenne. (A [...]dit.) non au [...]em quantum ad Ecclesiam. Maldon. Ies Sum q. 15. art. 17. Whether the vow be simple or sol [...]mne, is all one before God: and why not therefore before the Church, when as publike notice is ta [...]en there [...]f as was in this case of these virgins, whom Cyprian willeth to be searched for their fault, presuming they had bene conse [...]rated to God in their inte [...]tions▪ Pammelius, is flatly repugnant vnto the words and scope of S. Cyprian.
74 Tertullian likewise speaking of professed windowes, who had broken their first faith, saith that Tertul [...]n lib de Monogamia, in illud 1. Tim. 5. Volo iuniores nubere,—habentes iudicium, quòd fidem pri [...]am [...] lerunt illam, videlicet, qua in viduitate inuentae, & profellae eam, non perseuerant: propter quod vult eas nubere, [...] fidem susceptae viduitatis postei re [...]cindant.] the Apostle will haue such to marrie. Here againe their Cardinall Respondeo,—illa verba [Propter quod &c.] apertissim [...] [...]nent, Tertulli mum loqui de illis, quae nondum vouerunt [...]nam quae semel vouerunt, & fidem primam resciderunt, quomodo nubere postun [...], ne primam fidem rescindant? Bellar. lib. 2 de Monach. [...]at. 34 §. Sed habet. Fas [...]ly might that be, because in the vow of one, thin [...] the faith is but one: for th [...]ir Concu [...]nari [...]ns, after that by filthinesse they breake their faith, do not renew their vow, but repa [...]re and confirme it. And their owne Bellarmine would dimme our light, but their owne Renatus de la Barre doth ma [...]e against Bellarm, his interpretation, who (in his vehemencie against Pratestants) saith of this place, Hic habes pro [...]ess [...]onis vocabulum, ne quid oblatrent haeretici. Schol. in T [...]rt Barre doth open the window.
75 Saint Augustine, albeit he mislike the mariage after a vow, yet (as is [...] agustinus, qui Basilio aequalis fuit, imprimis permultis rationibus probauit, connubia post votum contracta non debere dirimi: velut in Decret. 27. q. 1. cap. Nu [...] ti [...]rum Polyd Virg lib 7 Inuent. cat. 2. Which is plaine in August. lib. de lono vid [...]itat. cap. 9. confessed) doth he determine, that a contract made after a vow is not to be dissolued: contrarie to the Romish practise in this land after the death of King Edward the sixt, when it was decreed, that Contráque dece [...]nitur, vt Sacerdotes, [...]ui vxores duxennt (speaking of the succession of Queene Marie, after the decease of King Edward the 6. in England) eásque dimittere, aut poeuitentiam agere detrectauerint, a cultus diuini celebratione arceantur, &c. Thuanus hist. Tom. 1. in Anno. 1553. Maried priests should put away their wiues, or else be deposed from their functions. And their former position censuring a Priest, married after his vow, to be worse then a common [Page 43] fornicator, dissenteth from the Councell of In Concilio Neocaesariensi (cap. 1.) magis punitur Sacerdos qui fo [...] catur, quàm qui publice contra [...]it. Idem statuit Can. 6. Concil. generalis.—lá cò res redije, vt vix centesimum inuenias, qui ab omni commercio forminarum abstineat. Cassā der lib. consult. Art. 23. pag. 202. Neocaesaria, wherein (more then a Carca annum 320. Suri [...] de Conc. Neocaesar. Tom. 1. thousand yeares ago) a fornicating Priest (as their owne Author obserueth) was more sharply punished, then he that had entred a contract of marriage: and yet now (saith he) scarce one of a thousand is free from the former vice. Is not this then a leauen of old Pharisaisme, Matth. 23. 24. to straine a Gnat, and swallow a Camell?
76 For how small a thing it seemeth vnto themselues, in some case, by licence, to reuoke such a vow (whether it be a simple or a solemne, in which distinction there is a thick mist of This is their distinctiō, Maldon. Ies. in Sum. q. 15. Art. 17. Tollet. Ies. Instruct. Sacerdot. de Voto. Azor. Ies. Institut. Moral de Voto. part. 1. Bellar. lib 2. de Monach. cap. 34. Most Iesuits grant that the contract of mariage is firme and inuiolable, but not (say they) after a solemne and publike vow made vnto the Church. Which is but a mist of errour: for if (as Maldonat [...] hath said) a vow is a religious promise made vnto God, and in respect of God there is no difference betweene the simple and solemne; why should the Church make a difference of them in such particular cases, wherein the simple vow of the partie is made knowne to the Church? Where the cause is the same in respect of God, doubtlesse the iudgement of the Church in behalfe of God shou [...]d be the same. By this it is discernable, that their absolute restraint in the solemne vow, is not of God, or else could not the reuocation of their simple vow be thought inuiolable. error inuolued) is notorious to the obseruer of their principles, and practises. Their Est regula generalis, ex [...]u [...]e naturali & diuino colle [...]a, vt votum minoris boni relaxetur per votum (speaking de voto solenm) maioris [...]oni: quare cùm possit aliquando occurtere huiulmodi bonum multò marus quàm est seruare castitatem, non dubium est, quin tunc ipsa Ecclesia, aut nomine totius Ecclesiae Papa possit declarare eum in hoc calu non teneri ad obseruationem voti; quod credendum est fecisle Papam cum illo Rege Aragonum & Poloniae. Maldonat. Ies Sum. q 12. Art. 7. generall rule is, that a vow of the lesse good, may be altered and changed into a vow of the better good; not denying but that Si alicui magis expediet status talis quám religio, quia nimis est incontinens, tunc votum obligaret, quia illi materia est melior. Tollet. Ies. Instruct. Sacerd. lib. 4 cap. 17. pag. 4 [...]9 Although it be spo [...]en de voto simplici, Yet why should it not hold in solenni, seeing that may be thought most true which followeth▪ viz. the vow of marriage is a better good vnto a partie incontinent: Solo iure Ecclesiastico matrimonium irritum esse, quod post votum solenne contrahitur, vt tenent Scotus, Paludan. in 4. Sent. dist. 38. & Caiet in 2. 2. q. 88. art. 7. & omnis schola iurisconsultorum; vt refert Panorinitan in cap Ku [...]sus. Bellar. lib. 2 de Mona [...]h. cap. 34. §. At Scotus. Others adding (which is the vniuersall consent of their Canonists) that matrimonie made euen after a solemne vow, is infringed and broken (not by any law of God) onely by the law of the Church; which fully confirmeth vnto vs our former position, that by the law of God, it is better for a votarie incontinent to marrie then to burne, and that this match is firme and inuiolable. To conclude, the relaxation of such kind of vowes which their owne Popes haue ratified by their common Nonnulli Ecclesiastici, & iuris Ecclesiastici Interpretes docuerunt, posse Ecclesiam dispensare ijs. qui fecerunt [...]olenne votum ca [...]itatis, vt contrahant matrimonia: sed qui hoc d [...]cunt vid [...]ntu [...] mihi habere maiorem rationem exemplorum quorundam Rom. Pontisicum, quàm Scriptu [...]aesacrae. Nam quae Theologia diceret Ecclesiam posse dispensare in iure naturali & diuino?—Nec Papa, nec tora Ecclesia potest dispentare—in voto solenni: sed per interpretationem aequi & boni declaret eum, qui fecerat votum, non teneri voto. Maldonat. Ies. Sum. q. 12. art. 7. interpretations, may stop their mouthes who condemne such marriages as being in themselues violable, and to be dissolued. Hitherto we haue proued the impietie of their now Romish doctrine, by the testimonies of Fathers, by their owne contradictorie positions, and publike practises of their Popes. Our last question remaineth,
Whether the state of Protestants or of Romanists be more safe in the doctrine of the libertie of Marriage in their Clergie: resolued by the manifold and grieuous complaints of our learned Aduersaries.
SECT. 36.
77 Their position of [Etiamsi, &c.] that is, Costerus Ies. see aboue in §. 35 at the letter, [...]. Although by the abrogation of the law of not marriage, many sacrilegious abuses should be hindered, yet is not therefore the law to be disanulled; cometh now in due place to be confuted. It [Page 44] is their ordinarie guise, to reproach the wedlocke band of our Ministers, not sparing to call our Church in this respect O miserū seculum, vxora [...] Theologi. Minerua innupta. Sacrob [...]s [...]. aduers. Whittach. de Scrip [...]ect. pag. 142. I adde, Cum tamen Whittakerus tam gratus Minerua fuerit, vt Sacroboscus quot [...] illum reprehendit, in pro [...]trbium merito impingat: Sus Mineruam. Notwithstanding it is no sin to be lesse eloquent, but to be more profane: such as those be, who vi [...]ifie those mariages, which God calleth Honorable. Heb. 13. 4. miserable, and Turca castimoniam à sacris personis exigit dist [...]ct [...]ssime; Mystae Caluinistarum, turba protectissima in libi lines, nec verentur ipsa adyta templorum stupris coinquina [...]e: matrimonio, & suis grauidandis vxoribus impensiùs student illi verbi praecones. Westonus de trip. hom. officio. lib. 3. cap. 25. Those who knew this mans canuersation, thought him of all other no fit instrument to write against impuritie. The li [...]e inuectiues, against marriage of Ministers, we finde in their booke of Censurae, in Parsons his Conuersions, and almost in euery Pamphlet. detestable; and that which by the law of God, euen in Ministers of the Gospell, hath bene confessed to be hallowed and honoured, that they esteeme as common and vncleane. Which may seeme to be an argument of their exceeding sanctitie, but onely vnto such as know not that there is retained amongst them a temedie to auoide fornication, more desperate then can be the disease, euen a Po [...]lut onem desiderare ad vitandas carnis tentationes quibus diu affligitur, non eslet peccatum secundum Nauar. cap. 16. num. 6. Quae opinio magis mihi placet, &c. Tollet. Ies. lib. 5. Instruct. Sacerd cap 13 §. Primo. position so execrable, as not to be translated.
78 Howsoeuer, their clamours against vs may easily be repressed by the complaints of their owne sober Diuines against themselues: we shall not need to pleade our owne cause, their deprecation may serue for our iustification. Thus then one; Fatendum est, grauiter à posteris peccatum esse, qui coelibatus legem, pro tempore vtilem, multis in laqueum verterunt, cùm iuuenes nondùm sibi exploratos temer [...] ad ministerium Ecclesiasticum admiserunt; & cum illi castitatis onus sibi unpar esse sen [...]rent, illi potiùs impuros quosdam concubitus dissimulârunt, & quodammodo probarunt, quàm vt permittendo, constitutionis illius humanae grauam illis sacerent, qui eam sine offensione diuinae legis obseruate non poterant.—Quare nimi [...] rigid a huius constitutionis exactione abhominanda in Ecclesia scandala exti [...]sse videmus, cùm tamen legis illius cau [...]ae non solu [...]n h [...]diè ceslârunt, sed etiam in contrarium conuersae sunt.—cùm i [...]m on n [...] fl [...]gitio fenestra aperta esse videatur.—Vndè debet Ecclesia facere sicut bonus medicus, vt si medicina, experi [...]tià decente, magis obsit quám profit, eam tollat;—Idue requirit Ecclesiae status, cùm plerique homines docti & pij ad continentia obseruationem astringere se nolunt, infirn itatis suae conscij:—quo fit vt pau [...]issimi adolescentes pietatis indole praediti, ad Theologiae studium se adiungant.—Quare si vnquam tempus fuit antiquae consuetudinis immutandae, cert [...] haec tempora immutationem aliquam efflagitare videntur,—vt summum castitatis gradum ascendere qui non possint, in secundo casti con [...]ugij gradu consistere permittantur. Cassander Consult. Art. 23. The Bishops of later times (saith he) haue offended, by their turning of a law of single life into a snare for the soules of yong Nouices, being rather willing to conceale filthy commixtions, then to alter their humane constitutions: and by their too rigorous exacting of their law, haue occasioned most abhominable scandals in the Church. Wherefore if euer, certes in these our daies the change of that law may be thought necessarie. A second: [...] perpendat horum temporum statum, quàm innumeri sint Monachi public [...] incesti & impudici, fortassis iudicabit magis expedire, vt tis, qui protsus non continent, ius fiat public [...]. at [...]imonij.—Sed etiam atque etiam vereor, ne census Eclesiasti [...]i castrent Cle [...]cos verius quàm pietas. Erasm [...] annot. in 1. Tim. 3. pag. 533. If any shall but consider the condition of our times, how that innumerable Monks (the same he speaketh also of Priests) liue in incest and filthinesse, he wil peraduenture thinke it more conuenient to allow them marriage. A third: Credo pro bono & salute esse animarum, quòd si eslet salubre statutum, vt volentes possint contrahere, quia, experientià docente, contrarius prorsus effectus [...]equitur ex illa lege continentiae, cùm hodiè non viuant spiritualiter, nec sunt mundi, sed maculantur illicito co [...]tu, cum eorum grauissimo peccato, vbi cum propria vxore eslet castitas. Panor. de Cl [...]ric. con [...]ug. cap. Cùm olim. Pa [...]ormitanus sens [...]sle videtur, vtile esle, si coniugium Sace [...]dotibus permittatur. Bellar. lib 1. de Cleric. cap. 19. §. Primus autem. Panormitane addeth further: Deberet Ecclesia facere sicut bonus medicus, vt si medicina, experientia docente, ponus officit q [...]àm profit, eam tollat; & vtinam idem esset in omnibus constitutionibus positis, vt saltem obligarent quoad poenam, & non quoad culpam: nam ita creu [...]runt statuta positiua, vt vix repetiantur aliqui, qui non corruperint vitam suam. Panor [...]ta [...]. in cap. Cum olim. de Cleric. coniugat. num. 4. I thinke it were behouefull (saith he) for the soules of many, if they might be permitted to marrie: because we find by experience that the law of single life hath brought forth a contrarie effect; seeing that in these daies they defile themselues with sinne, when as they might liue chastly with their owne wiues. For the Church should discharge the part of a good Physitian, who when by experience he findeth one medicine rather hurt then help, he remoueth it, and applieth [Page 45] another. A fourth, Cùm natura nostra bodie fragilis, sit, & imitatrix vitiorū,—pauciue reperiantur, qui carnis stimulum non sentiant, & in igne positi non ardeant, fit ue talis concupiscentiae ignis ex at descens vsque ad perditionem: hinc est quod Eusebius de Dionysio Corintho Episcopo senbit, [...]empe quòd is admonuent Pymtum Episcopum, ne ille coelibatus onus tanquam necessanū fratribus unponeret, sed infirmitatis rationem haberet.—Quodsi Ecclesia vnquam causam habuit permattendi Clen [...]cis secularibus coniugiū, certe infoelici hoc nostro & carnali seculo. & necessitatem idipium exposcere, & vtilitatem suadere videtur. Constat enim, proh dolor, inter quinquaginta & plures Catholicos etiam Sacerdotes, vix vnum reperin qui castum praester coelibatum, sed omnes s [...]rè neglectis & [...]e [...]ecus saluberrimis sacrorum Conciliorum constitutionibus, notorios esse scortatores—I t [...]quia sac [...] restantur Canones, Ecclesia [...] pro summa quà fungitur authoritate, propter Ministrorum defectum pleraue contra seuentatem Canonum saep [...]ndulli [...]le & tollerasle; sic enim vxorem & liberos habentem in Episcopum Syracusanum [...]ununus Ponti [...]ex [...]m olim confirmau [...]t, sic honestos maritos ad sacros maiores ordines Ecclesia admisit sic Bigamum ad Diac▪ natum p [...]rmount Qu [...]e plen [...]que viris ante haec nostra tempora visum est, & multis adhuc videtur pro praesentis temporis iniquitate, contine [...]tiae legem, quoad clerum secularem, satius esse dispensando relaxare, quim eádé mordicus retentá, impuriss [...]mo coelibatu [...] scor [...]om (que), co [...] a diuinum praeceptum fenestram relinquere.—Nec dubium est q [...]in si ni his conce [...]sio fierct, [...] con [...]ubinatus proscriberetur, & exploderetur, atque scandalum illud manifestum, quod adl [...]c [...]ultos offendit, & o [...]um contra Ecclesiam & Catholicum clerum fouet, tolleretur. [...]ber Galli [...]us, ins [...]riptus, Actes du Concile de Tr [...]nte Tir. Considerationes super matrimonio Sacerdotum. Neuer was there more cause of toleration of marriage in secular priests, then in these our vnluckie times, wherein (alas) scarce one of fiftie liueth chast, but most reiecting the ancient holy constitutions of Councels, wallow in incontinencie. Wherefore many both before our daies, and now also, haue thought it more requisite, that this law of single life were dispenced with, rather then to leaue open a window for men, contrarie to the law of God, to liue in sinne: because it is not to be doubted but that, by this licence of marriage, both concubinary fellowships may be abolished, and the hatred of our Aduersaries against the Cleargie remoued.
79 This our last witnesse may seeme to acknowledge a publike confluxe and permission of concubines. A thing so notorious in the practise of the Romish Officials, that their learned Turpissimum est, quòd Officiales permittunt Clericos cum concu [...]s, meretricibus & pellicibus cohabit [...]e, libe [...]s procreare sinunt, accepto ab ijs certo quotannis censu: atque adeò alibi á conti [...]bus, nam habeant (in [...]) si velint Episc. [...]spencaeus commentan Tit. cap. 1. Bishop with detestation thereof, lamenteth to see a yearly pension taken for licensing the Priests their concubines, exacting also a payment of continent persons, because (say they) they may haue them if they list: which art of exaction an other witnesse, [...]ic ego illos supputantes aliquando audiui: Habet, inquientes, ille duo beneficia, & ties meretrices, soluat, & censum à Sacerdotibus pro concubinatu quotannis extorquent, vt apud plebem ip [...]am in prouerbium abiret illa corum concubinatia exactio, siue lenocinium, cùm dicunt, habet aut non habet; aurcum sol [...]at, & habeat si velit. Agrippa de va [...]t. scient. cap. 64. who was present at their Audits, doth confirme to be too cōmon: deploring withall the abuse of their Stewes, which, vpon a weekely paiment, are publikely permitted; Romanascorta in singulas hebdomadas iulium Pontifici pendent, verbum Dei lenonio commento profanant, [...]olle, aiunt, è republica meretrices, & cuncta stapris permiscentur. Cum tamen Israelitarum respubl per multa secula continentisimè durabat, sicut praecepit Deus [Non erit meretrix, neque scortator in Israel.] Agrippa ibid. contrarie (saith he) vnto the law of God, who charged his Church that there should not be a whore in Israel. Notwithstanding their Pope Adrian (saith he) did erect Recentioribus temporibus Sixtus Pontifex maximus nobile admodum Lupanar Romae extruxit. Agrippa ibid. a noble (O Rome) Stew in Rome. Although in euery common-wealth there be committed grosse and hainous sinnes of all kinds, yet is it not the sin of the common-wealth, vntill by the magistrate it be publikely licensed; then is the sinne, indeed, as Daemon Meridianus, and becometh (as the Prophet speaketh) Esa. 15. 1. & 23. 1. the burthen of Moab, the burthen of Tyre, &c. Which giueth vs cause to gesse, that the storie reported by the Magdeburgians is true, signifying that Scribit Huldericus Augustanus Episcopus in epistola quadam ad Nicolaum primum, quòd Gregorius primò Sacerdotibus coelibatum mandauit, & postea compenens quòd dam libidines exercerent, inde ue multi foet [...]s trucidarentur, is mandatum ru [...]sus abrogabat: Melius est, inquit, nubere quàm caedibus causam praebere. Centur. 6. Col. 686. Inuenta est haec epistola in quadam Bibliotheca oppidi veteris aquae, Germanice [...]ltuu [...]tter, in Hollandia inferioris Germaniae prouincia. S. Gregorie, vpon the sight of an horrible spectacle, as it were [...]
because of the fruitfulnesse of it, before the contemplatiue, howsoeuer it seeme for the contentments, as beautifull as Rachel. Neither may we pretermit the obseruation which S. Gregory hath of certaine heretikes, Sunt nonnulli Haeretici, qui populis admisceri fugiunt sed secessum vitae secretioris petunt, qus plerun (que) eos, quos in [...]niunt, eo ampliùs peste persuasionis suae inficiunt, quo qua [...]i ex vitae meritis reuerentiores videntur: de quibus subdit [...] apud Iobum: Alij sicut onagri in deserto egrediuntur ad opus suum. Greg. Moral. lib. 16. cap. 21. in Iob. verbu vlt. Edit. Romans. who abhorre (saith he) to consort with people, but reseruedly dwell in solitarinesse, thereby seeking to gaine a more reuerend estimation among men, and so more easily infect the world with their pernicious doctrine. We wish that in this description giuen by S. Gregory, all guiltie persons would behold their owne reflections, and furthermore consider, that it is as naturall an itch to be wearie of any worldly vocation, and seeke priuatenesse, as it is for a man scorched with the heate of the Sunne, to desire a shade; insomuch as their owne Dominus Luc. 9. sic praecepit [Tolle crucem [...]am:] at multae con [...]ugatae omittentes curam domus suae, obsequium, quod viris suis debent, (quae est cur a ipsorum) abjiciunt, & suscipiunt Montalium crucem. Stella Com. in Luc. 9. vers. 23. Preacher can tell vs of many married women amongst them, who casting away the care of their familie, and dutie of subiection to their husbands, contrary to the precept of Christ [Take vp thy crosse, &c.] do take vpon them the crosse of Nuns. Besides these proofs of noueltie, it will not be impertinent to note
Some confessed points in the now Romish Monasticall life, as other arguments of Superstition.
SECT. 38.
83 The ancient state of the Monks, which especially in the daies of the peace of the Church was a schoole of discipline, and seminarie of plants, prepared by reading the Scriptures, and praiers, with other exercises of learning & deuotion (lest we may seeme to feine a Platonicall Idea of things) vnto the ministerie of the Church, is that which (our Aduersaries witnessing as much) Ancients professed, and See Bellar. lib. 2. de Monach. cap. 6. Protestants do now require: but this now Romish Monachisine is wrapped in manyfold superstitions. First is their attributing of perfection vnto that state, because of the vow of pouertie, grounded, as they say, vpon that saying of Christ vnto the young man, Math. 19. 21. If thou wilt be perfect, sell all, and giue vnto the poore, and thou shalt haue treasure in heauen. Which, if it be applied vnto vs, Ibi mandatam esse nobis paupertatē habitualem, non actualem, non vt iam omnia abjiciamus quae babemus, sed vt cùm confessio diuini nomints & gloria Christi postulauerit, tù omnia deserere parati simus. Guilielmas de Sancto A more, vt citat Hospinianus de Orig. Monach. lib. 6. c. 17. And it is also cited by Aquinas, opusc. 19. doth not require alwaies (as their owne Doctor teacheth) an actuall, but an habituall relinquishing of worldly wealth: signifying a Christian resolution in euery one that shall hope for life, to be prepared alwaies rather to lose all worldly wealth, then to forsake the profession of his Iesus, in whom onely he hath an interest vnto eternall life; like as the disposition of a Merchant, who purposeth alwaies in danger of shipwracke rather to throw all his goods ouer-boord, then to hazard his deerest life.
84 As for the bond of a vow, their learned Attende, prudens lector, null [...]m indicitur votum volentibus vitae perfectioné assequi, quia non in vinculis votorum consistit perfectionis assequutio. Caicta [...]. Cardinal. Comment. in Matth. 19. Cardinall hath commented truly: Christ (saith he) imposed not vpon any a vow for the attaining vnto perfection; certainly no such a Monasticall vow. The vow of Christian perfection, wherewith euerie baptized soule is bound, which hath sacramentally giuen vp himselfe vnto our captaine Christ Iesus, is indeed alwaies to leaue the world, so that possessing it, we may be neuer possessed thereof: but the [Page 49] point of Romish superstition, which accompanieth that vow, may seeme to be this, to call that a pouerty which indeed is a plentie: for what is it to want Proprium dicro [...]s duobus modis: 1. quoad dominium & propr [...]etatem: 2. [...]odo quoad detentionern, vsum, & administratio [...]em, & possessionem facti tantùm. Primi genetis proprij, rei pecuniariae, regulares sunt incapaces; quia per votum solenne paupertatis omnibus eius iam quaesitis & quaerendis, imò capacitati quaerendi renunci [...] uerunt: at (que) in tali renunciatione sita posita (que); veraregularis, [...] quae solenniter, profitetur & vouetur in religionibus approbatis paupertas: & ver [...] & non alitè [...] regularem personam efficit Stephanus d' Alui [...] Ordinu Minorū S. Francisci. Tract. de potestate Abbatum. &c. cap. 8. §. 6. [...]odem modo d [...] Episcopo Tollet. Ies. Instruct. Sacerd. lib. 5. cap. 4. onely the dominion and possession of a thing, and yet fully to enioy the vse thereof; seeing that vse is the Quò mihi diuitiae. si non conceditur [...] saith the Poet. best, and almost onely enioyment of earthly things? and that the Plato de Republ. heathen could deuise a rich commonweale, wherein no man might challenge a propertie.
85 Secondly their Apostoli erant primi Monachi Christiani. Bellarm. lib. 2. de Monach. cap. 5. [...]. Sexth probatur. Cardinall Bellarmine to dignifie the state Monasticall, doth intitle the Apostles the first Monks in Christianitie: but their Bishop Nec scio quâ ratione isti Monachi, qui vulgo Mendicantes vocantur, qui solúm precarium quastum faciunt, vnde se sustinent, debent semper in mendicando haerere; quando satis constat Apostolos non ocios expectâsle ab alijs victum. Espencaeus in Tim. d [...]gress. lib. 3. Espencaeus disliketh the Orders of begging Monks, as repugnant vnto the example of the Apostles. Which taxation we thinke to be iust; for all able persons who will beg and not worke, the Apostle hath pronounced, as 2. Thess. 3. 10. [...], that is, disordered. Herein therefore we obserue another blemish of superstition, namely the establishing of such an Order, which is in it selfe a disorder; and in pretence of the imitation of the Apostles as the first Monks, to seeme in degree of perfection (in relinquishing all) to excell them. For when they were sentabroad without scrippe or staffe, and wanted nothing, our Sauiour told them the reason, Luc. 10. 7. The labourer is worthy of his hire; signifying that that which they receiued of men, was but the due wage of their labor. What need we vse many words? the wisdome of the Iesuits Order may sufficiently condemne such Mendicants (who professe to beg and preach) of notable folly: for their first Ignatius Loyola diligenter curabat, vt dum in studijs versarentur, ita nostris (Iesuitis) ad vsus vitae necessarios esset prouisum, vt absque vlla victus solicitudine viuerent: aieb [...]t enim in summa mendicitate sapientiae studium haud facilè posse consistere. Rabad [...]tra Ies. de vita Ignatij. lib. 2. cap. 1. pag. 107. father Ignatius sought to prouide for them, that they might haue sufficiencie of victuals, because learning is not easily attained vnto in extreme beggerie.
86 The third point is the opinion of merit, which they ascribe vnto their prescribed monasticall vowes: beleeuing that Dicimus quidem opera Religionis (meaning Monasticall) mentoria esse vitae aetemae, si a iustis fiant, & conducere ad satisfactionem pro peccatis, sicut caetera omnia bona opera. Bellar. quo supra, cap 6. they are meritorious of eternall life, and auailable for satisfaction for sinnes. Which conceit of merit is a leauen of superstition, which Christians ought especially to abhorre, as the doctrine of S. See before §. 14. num. 29. Gregory doth fully demonstrate.
87 Againe, when they professe to leaue all, and follow Christ, they are found as certainly not to follow Christ, as they haue bene proued not to leaue all: for (which is a fourth degree of their vanity, & may well deserue the sirname of hypocrisy) Ignatius Loyola the grand father of all Iesuits, that he might make himselfe Ignatius vt exemplo suo omnes ad verae humilitatis studium prouocaret, culmam statim est ingressus, eâque per multos dies & eoquum agere, & alia vilia ministeria domestica obire coepit. tam accuratè & serio, vt quasi nouitius, aliqnis sui tantùm profectus caus [...] facere videretu [...]. Rabadin. Ies. de vita Ignat. l. 3 c. 2. pag. 243. a patterne of true humilitie (saith their Iesuit Rabadineira) entred into the Kitchin, & plaid the cooke diuerse daies together, employing himselfe in vtle and base seruices: he likewise Ludib [...]io omnibus se cupiebat esse, & si animo suo indulgere voluistet, nudus, despicatus, & oppletus sordibus, vt insanus haberetur, per vic [...] ambulisse. Idem lib. 5. cap. 3. And Salm [...]ron Ies. Baiulu [...] egit. He played the Porter. Tom. 1. [...]raf. went sometime naked, besmeered with filth, desirous to make himself a scoffe vnto the beholders. In like manner that great Duke, his disciple, Francis Borgias, translated into a Iesuit, and made General of the societie, [...]
be deluded: for (as their Fr [...]ment [...] pericli [...]atur, dùm fossis sub [...]erraneis absconditur: quod daemopes praestare s [...]lent. dùm perfectis [...] persuad [...], vt i [...] Eren [...]m, [...] quend [...] [...] secre [...]m su abdant v [...] po [...] lum verbo D [...] aut vlex exemp [...] non pa [...] cant. Salmoron Ies. Tract. 7. in Parab. Semi [...] iacti. Mare. 4. Iesuit hath wisely considered) corne rotteth when it is hid in pits within the earth: sembable is their case (saith he) who being more perfect then others, are perswaded by the diuell to hide themselues in secret and Eremiticall places, not feeding Gods people either by word, or by example of life. And what one is there, who being a member (whether eye, eare, head or foot,) of the mysticall bodie of Christ which is his Church, who is not bound by godly example to profit another? which (euen in the iudgement of their owne Iesuit) they do not, who are so abstractiutly Eremiticall. How shall not that saying of S. D [...]mon meridianus quoties, verbi causâ, maioris boni imagine tentans ad malum benè proficientibus in coenobijs inuidens, obtuitu maions puritatis, Eremum petere persu [...]str. [...]t cognouer [...] miseri [...]ondem quam verus sit sermo, quem frustr [...] legerunt, Vae sol [...], (Eccles. 4) quoniam si ceciderit, non habet subleuantem. Bernard in Cant. Ser. 33. Bernard be applied vnto this kind? He, speaking of certaine Monks, who in a zeale of greater sanctirie, would leaue their Monasteries, and go into desert places, there to become Eremites, saith, that such are perswaded thereunto by Satan, and in the end find, by miserable experience, the truth of that saying which is written, [Eccles. 4. 10. Wo vnto him, who is alone; for if he shall fall, he hath none to support him.] True, therfore are we commanded to Galat. 6. 2. beare one anothers burthen: which is either by forbearing, not to reuenge; or by dehortation to remoue; or by loue to couer the imperfections of others. To conclude, our Lord Iesus that great Michael was onely able to fight with the Dragon, and to enter conflict with him in the Desert, by a monomachie and single combat; which if man shall attempt, he may peraduenture forget he is a man, but such an one, who (as Luther. Conc. 11. M. Luther reporteth) would not acknowledge his owne Mother: which is an high degree of misanthrop [...]e, and hatred of mankind: but true Iustice (saith S. Gregorie) hath compassion, feined iustice hath indignation. Frō these more material questions we come vnto circumstantiall: m Luther. Enarrat. in Matth. 5. §. Hincce.
CHAP. III. Concerning such ceremonies as haue bene vsed in the time of S. Gregory: and haue alreadie bene specified aboue by the Apologists.
First in generall.
THE ROMISH APOLOGIE.
Doctor Humfrey saith, that Gregory brought in, Onus ce [...]emoniarum, a burthen of ceremonies, &c.
THE PROTESTANTS APPEALE: Shewing the excesse of Ceremonies in the daies of S. Gregorie.
SECT. 1.
AFter inquisition made into the reall and bodily parts of doctrine, which hath bene discussed, there is obiected vnto vs the doctrine of externall rites and ceremonies, which (they say) Ecclesia caeremonias adhibuit, vt mysticas benedictiones, lumma, thymiamata, vestes, aliaque id genus ex Apostolica disciplina & traditione, quò & maiestas tanti sacrificij commendaretur, & mentes fidelium per haec visibilia signa pietatis ad rerum altissimarum, quae in hoc sacrificio latent, contemplationem excitarentur. Concil. Trident. de Sacrifi [...]. Missa. Sess. 22. c. 5. haue bene inuented by the Church, as garments to grace the bodie. But whether such garments, De feriarum obseruatione (speaking of amiquitis) m [...]a erat pa [...]citas. B. Rhe [...]ms An [...]t. in Tertull. de Corona Milit. Bafil. anno 1562. which in ancient [Page 53] times (as their owne learned Rhenanus obserueth in holy daies) were verie few, did not grow by the daies of S. Gregorie to a multitude farre too heauie for the bodie of the Church to beare, will easily appeare vnto vs by due conference of former times. For first their Iesuit Salmeron vndertaking to answer why in the primitiue Church there was verie few ceremonies, he so reasoneth as though he had intended to preuaricate in his cause: Deinde primitiui magis essentialibus fides plantandis quam ceremonijs vacabant. Tertiò non erát tot abusus necessitatem legū docentes, cùm pauci essent Christ [...] professores. 4. cum essent spirituales, magnaue fide praediti, non indigebant tot incitamentis ad essentialia, & in alijs, quae talia non lunt, non ita passi essent se colere. Salmeron Ies. Tom. 9. Tract. 32. pag. 253. One reason was (saith he) because in the primitiue Church there was not so many abuses which might so necessarily require new lawes: another cause was, for that those of the primitiue Church were more spirituall, and stronger in faith, and therefore needed not such kind of inducements, as the Churches of after-times. And shall Protestants, because they apply themselues vnto the simplicitie of the Apostolike times in the fewnesse of ceremonies, be therefore iudged lesse spirituall? If that famous Bishop of Hippo, & excellent light of the Latine Church S. Ipsam religionem, quàm paucissimis & manifestissimis celebrationum sacramentis misericordia Dei liberam esse voluit, serui [...]ibus onenbus premunt, vt toler abilior sit conditio Iudxorum, qui etiamsi tempus libertatis non agnoutrint, legalibus tamen sareinis, non humanis prae sumptionibus subijeiuntur. August. epist 119. ad lanuar. cap. 19. Augustine (speaking of his owne times) could say, that the Church is pressed (contrary to Christs mercifull institution) with such seruile burthens of ceremonies, that the state of the Iewes legall bondage might seeme in this respect more tolerable then the condition of Christians, seeing they (the Iewes) were subiect onely to Gods ordinances, & not (as the then Christians) subiect to so many presumptions of mans inuentions. Can then our Aduersaries thinke that the Church of Rome in the daies of S. Gregory, could be in a more tolerable case, which, coming 200. years after S. Augustines time, increased as much in the number of her rites, as of her yeares; whilest euery Bishop successiuely desiring that the Christian Seruice might match both Iewes & Gentiles worship in her outward solemnities, assumed (as their Platina witnesseth) an authoritie to adde some things to the outward ornaments and rites thereof? Certes, no.
2 But seeing, that in the innouating and multiplying of new rites, Gregory himselfe was not the least Agent, because (as it is testified of him) Omnis Ecclesiastici officij institutio, veteris praesertim, à Gregorio inuenta & approbata fuit. Platina in vita Greg. And Greg himselfe maketh a kind of Apolo [...]ie of himself for some of his new orders. See Greg counsel to Austin for new solemnities to be deuised by him vpō the change of the Pagan-Saxons Temples into Churches, the rather to draw the people. Epist. lib. 9. ep. 71. he newly framed and augmented the whole order of the Romane Seruice; thereby signifying that the ancient forme of Diuine Seruice did not content him, and also (which their owne See aboue, c. 1. §. 3. at the letter h. Doctor hath thought inexcusable in him) imposed some Iewish ceremonies, with an opinion of morall necessitie: besides another superstitious manner of Gregorus Passi [...]o Episcopo, de consecratione Oratorij, quod Anio pro sua deuotione fundàrat.—Si nullum ibi corpus constat humatum, percept [...] primitùs donatione legitimá, id est, fundos, campulos cum conduma vna, houes domitos parium vnum, vaccas duas, argenti libras qu [...]tuor, lectum stratum vnum, in peculio capita quindecim, armenti capit [...] duo, ferramenta numeto quinque, praesentes liberos à trbutis fiscalibus solidos sex, gestisue municipalibus alligata, praedictum Oratorium solenniter consecrabis; Presbyterum te quoque illie constituere volumus Cardinalem, vt quoties praefatus conditor voluerit, &c. Lib. 10. epist. 12. The like we reade verbatim in Gregorie, for consecration of other Churches. Consecration of Churches, then vsed by them, and (as we thinke) in that regard, long since abolished by their owne Church: we cannot esteeme otherwise of these Apologists thē as of Fencers, who are readie to trie their aduersaries skill with such blowes, which themselues had not first learned to ward off. Whose height of presumption will further appeare, when we shall manifest
That the present Church of Rome hath notoriously altered the profession of S. Gregorie in the doctrine of the Ceremonies of Religion in foure degrees: by the testimonies of our Aduersaries themselues.
The first degree, in the imposition of necessitie.
SECT. 2.
3 Little can our Aduersaries gaine, although it shall be granted, that Protestants vse not the same variable habits of ceremonies, which were inuented by S. Gregory; because, indeed, all ordinances of man are, according to the wisdome of Churches, variable and changeable. And albeit the now Romish Church would precisely bind all other Churches, as her handmaids, vnto the same fashion and ceremonious attire, which she her selfe hath prescribed: yet did S. In responsione Gregorij ad Augustini interrogata, Resp. 3. vbi quaeritur, cur, cùm vn a sit fides, sint Ecclesiarum diuersae consuetudines, & altera consuetudo Missarum in sancta Rom. Ecclesia, atque altera in Galliarum tenetur; Resp. Nouit fraternitas tua, Ecclesiae Romanae consuetudinem, in qua se meminit nutritam; sed mihi placet vt siue in Romana siue in Gallicana, siue in qualibet Ecclesia aliquid inuenisti, quod omnipotenti Deo plus possit placere, sollicitè eligas; & in Anglorum Ecclesia, quae adhuc ad fidem nouiter est instituta, praecipua quae de multis Ecclesijs colligere po [...]uisti, infundas. Resp. Greg. ad August. Monachum, vt est apud. P. Diaconum. The same is in Gregor. epist. lib. 12. pag. 1190. Gregorie acknowledge an vnitie of faith among Christians, notwithstanding their dissent in matter of ceremonie: and therefore yeelded vnto his Austen a libertie to choose, whether in the Church of Rome, or of France, or else-where, whatsoeuer ceremonie might seeme most acceptable vnto the will of Almightie God; and to ordaine and establish such rites in the Church of England. This is that liberty which our Church of England, according to S. Gregorie his moderation, now challengeth, and by the mercie of God enioyeth, notwithstanding the opposition of the Romish Church, which will peremptorily reigne as the onely Queene of Churches: for how will she permit others to preferre the ordinances of any other Churches before her own, who would haue compelled the She in the Councell of Trent doth condemne the Bohemians as Schismaticks, onely for ministring the cup to all present, according to the first institution, and Christs expresse commandement [Drinke ye all of this, for this is the bloud of the new Testament.] As appeareth in the Oration of Gaspar, at the Councell of Trent, reported by the first Gallobelgicus. Bohemians to preferre her owne tradition before Christs?
The second degree of abuse, in the multitude of Romish ceremonies.
SECT. 3.
4 That there is in the Romane Church, as it were, a deluge of ceremonies, any one may discerne that will but compare the Pentateuch of Moses, and the There be, 1. Sacrarum caeremoniarum Romanae Ecclesiae libri tres. 2. Pontificale Romanum in tres partes distinctum. 3. Missale Romanum continens Rubricas Missalis, 2. ritus celebrandi Missam, 3. defectus circa Missam occurrentes. Romish Missals & Rituals, which in number of rites do farre exceed the Synagogue of the Iewes, in fasts, in festiuals, in sacrifices, in altars, in habits, in orders, in vestments, in Canons, besides censings, kneelings, kissings, crossings, whisperings, with many like kinds so manifestly importable, that many of their owne men haue preuented our complaints, saying, that Alia ratio antiqui temporis, alia moderni: eo euim tempore non arctabantur fideles tot Canonum & Decretorum praeceptis, censuris aut poenis, nec erant tune, vt ita dixerim tot laquei legum, seu constitutionum, excommunicationum, siue censurarum, à quibus vix fideles etiam diligentissimi & timorati praecauere possint; non tot ieiunia indicta, non vigiliae, non diuturna pariter & nocturna officia dietim ex praecepto dicenda, non denique tot festa calenda, non tam crebra confessio, & corporis Christi communicatio, non tot obedientiarum praestationes, sicut modò fideles arctantur, aut potitis inuoluuntur: ita vt rectè de Praelati [...] Ecclesiae dici pos [...] illud Christi; Alligant onera importabilia. &c. Rode [...]icus Episcop. Samorens. lib. 2. Spec. cap. 29. in ancient times the people of God were not subiect to so many decrees, precepts, punishments, excommunications, censures, &c. which the most diligent can hardly preuent: not so many fasts, vigils, feasts, wherewith the faithfull are continually intangled. [Page 55] Granting that, Aetas Hieronymi, preter diē Dominicum, paucissima nouerat festa. Nūc feriarum neque finis, neque modus; quae cùm primitùs ad pietatis vacationé paucae sunt institutae, nunc ad sceletum exclusionem tolli debeant, nisi sacerdotum auaritia suis rebus consuleret potiùs quám verae religioni. Erasmus in Math. 11 pag. 55. Anno 1540. there is neither end nor measure in the multitude of holy-daies; which (say they) Turba festorum dierum, quos vel Episcopi multitudinis indulgentes affectibus, vel Rom. Pontifices causis non necessarijs instituebant, &c. Idem de amab Concord. Bishops or Popes inuented to pamper the affections of the people. Adding that Nobis Christianis, diuersis temporibus, Pontifices diuersi diuersos mores praescripserunt circa caeremonias, cultum, cibos, ieiunisi, vestitū, pompas, mitras & huiusmodi. Agrippa de vanit scient. cap. 56. diuerse Popes, as they succeeded one another, so they increased the rites, in worships, meats, habits. Not denying but Plus bodie Christiani quám olim Iudgi, crescentibus caeremoniarum legibus, onerantur. Ibid cap. 60. Christians are now more oppressed with ceremonies, then were the Iewes in former times. Concluding that Sylua quaedam Iudaicarum & Gentilium caeremoniarum sic paulatim agrum Domini occupauit. vt periculum sit ne ipse Dominus illius agricolis crimini det, ab ij [...]ue petat Polydor. Virgil. lib. 4. Inuent. in prooem. a very wood of heathenish ceremonies pestereth the Lords field; and that Onera, quae Ministri aliqui imponunt humeris hominum, sunt importabilia, non onus Christi. Caiet an. comment in Matth. 11. haec verba [Iugum meum suaue] the burthens which some Ministers impose vpon mens shoulders, are importable; and not the burthen of Christ.
5 Is it possible but our Aduersaries should haue heard these so full and loud clamours of their owne men, professing in effect, that the thombes of later Gregories are become (in respect of the burthen of ceremonies) heauier then the Ioynes of that ancient S. Gregory? If they do vnderstand thus much, then let them put in practise their profession borrowed from S. Augustine; Fat [...]mur Catholici, caeremonias non esse nimis multiplicandas, ita vt sua multitudine obruant quodammodo religionem, cui setuire debent Vt enim agricolae cupiunt in vitibus praeter vuas etiam pampinos, quibus ornentur & adiuuentur vuae, sed si nimiùm pampini crescant, & impediant potiùs quam iuuent, eas resecant: ita faciendum esse in [...]i [...]bus, docet Augustinus, epist. 119. cap. 19. Bellarm. de effect. Sacrament. lib. 2. cap. 30. §. His addunt. Too great multitudes of Ceremonies may not be vsed in the Church of God: but euen as dressers of vines will suffer the branches and leaues to grow so long as they may be an helpe and grace vnto the grapes, & as soone as they hinder their growth, they cut them off: so must the Church do in the exceeding multitude of Ceremonies. But if notwithstanding all this acknowledgement, they shall still suffer their superfluous sprigs and leaues to annoy the spirituall vine, they are to be put in minde of the voice of Christ, denouncing a Matth. 23. 3. woe vnto such as say, & do not.
The third degree of the abuse of Ceremonies, is in their vaine and superstitious significations.
SECT. 4.
6 As Ceremonies haue bene (a point alreadie confessed) so manie for multitude, that by their burthen they haue oppressed the Church; so may they possibly be, by their vanitie, so light and ridiculous, and in their vse so superstitious, that they may greatly disgrace and corrupt it. Now whether many of the Romish rites be of this kinde, we shall neede no other triall then that which by the euidence of their owne writings shal appeare. It is the now Romish profession, to thinke that their Potest Ecclesia instituere nouas caeremonias, non quidē ad iustific andum impium (id est, propri [...] Sacramenta) sed ad alios effectus spir [...]tuales, vt ad morbo [...] curandos, pellendos daemones, & peccata [...]entalia purganda, non solùm per mod [...]m impetrationis, de quo questio non est; sed etiam (quod probabile est) per applicationem meritorsi Christi, ita vt illos effectus ex opere operato producant, quomodo sacramenta ex opere operato iustificant. Bellar. de effect. sacram. lib. 2. cap. 31. §. Tertia propositio. Church may ordaine new Ceremonies, (thus saith their Cardinall Bellarmine) although not as properly Sacraments for iustification of sinners, yet auaileable vnto other spirituall effects, as to driue away diuels, to purgs our veniall sinnes, not onely by way of supplication (which (saith he) is most certaine) but also (which is probable) by way of application of Christs [...]
13 Vestments or habits in the Church, our Centurists doe not denie, nor we dislike, if but few and seemely, seruing both for a decorum, and a Religio diuina alterum habitum habet in ministerio, alterum in vsu, v [...]aue communi. Hieron. in Ezech. and Chrysost hom. 83 in Matth. distinction, as S. Hierome teacheth: yet cannot this iustifie their professedly Sacrae vestes à veteri lege videntur assumptae. Durant. lib. 3 cap. 1. Ad instar Sacerdotum Mosaicae legis. Al [...]inus de vestib. Sacerdot. in lib. de Diuin. offic. Cap. De singulis vestibus. pag. 64. Rom [...] 1591. Ad normam Aaronis habet summus Pontifex à capite vsque ad pedes octo vestimenta. Amalarie. de Eccles. offic. lib. 2. ca. 22. Aaronicall and Leuiticall vestments, multiplied beyond the proportion of types in the Iewish priesthood. For they now ordaine Innocentius myst. Missae. li. 1. cap. 10. [...] Duran. in rational. diuin. offic. lib. 3. cap. 1. Haec sex vestimenta spiritualibus & perfectis data sunt: nam senarius numerus, qui perfectus est, perfectis conuenit. Vnde & sexto die perfecit Deus coelum & terram. Duran [...]. loco. itato. sixe vestments for all Priests, in signification (as they say) that in sixe daies God created heauen and earth: and nine more beyond Priests, for Bishops, in token that they are spirituall, like the nine orders of Angels: in all Quindecim ergo sunt omamenta Pontificis, quindecim virtutum gradus designantia. Si igitur noster Pontifex plura quim octo induit vestimenta quamuis Aaron non nisi octo habere legatur, quibus moderna succedunt▪ hoc ideo est, quoniam oportet iustitiam nostram magis abundare quàm Scribarum & Pharisaeorum, vt possimus intrare in regnum coelorum. Durand. ibid. fifteene, betokening the degres of vertues. But as hardly shall they proue these members of fifteene vestments, and their mysticall sences to be truly ancient, as their so many signified vertues to haue bene common to all that vse them.
14 What shall we stand vpon other fragments obiected? Our Christian Reader may well vnderstand, that our Authors in alledging so many particular ceremonies which were vsed in the time of S. Gregorie, do take exception vnto all, as being too many; not vnto euerie one, as in it selfe vnlawful or superfluous; which in some of them hath bene alreadie declared. So be it likewise knowne vnto all our Aduersaries, that the too many ceremonies vsed by S. Gregorie, cannot excuse their now farre more multitudes; nor can some of his not good, iustifie their much worse rites, and inuentiōs, as in the formerly specified particulars hath appeared. Whereunto may be added their other new inuentions of Formula baptizandi campanas, ad fugandos daemones, ijsue nomina imponere. Durant. de Ritib. lib. 1. cap. 22. Baptizing Bels for driuing away Diuels: their misapplying the words of their Liturgie, [Sacerdos vno tantùm astante Missam celebrare potest, & dicere, Dominus vobiscum: vel significando Angelos, quos habemus in oratione participes, vel alloquendo Ecclesiam. Ibid. lib. 2. cap. 15. num. 5. Edit. Rom. anno—91. The Lord be with you,] (which were intended to the congregation present) vnto Angels, or else to the Church, though absent: their Euangelium lecturus faciem aduersus Aquilonem vertat. sicut enim per Austrum, qui ventus calidus leniter flat, & ad amorem dilectionis ioflāmat, ita per Aquilonem, qui durus & frigidus est, diabolus intelligitur, qui eos quos possidet frigidos reddit, Durant. ibid. ca. 23. num. 14. Reading the Gospell with their faces towards the North, betokening thereby an opposition against the diuell: their vndecent In Canone Missae sacerdos se signet cruce, trinâ consignatione, proprietates personarum indicando; dum Pater in fronte, tanquam principium Trinitatis collocatur; Filius circa ventrem, quia à Patre genitus, à Patre item missum in ventrem Virginis: Spiritus sanctus medium obtinet locum tanquam charitas ac nexus Patris ac Filij. Ibid. cap. 45. pag. 489. Rom. edit. pag. 527. expressing the properties of the three persons in the Trinitie by the crosse in the forehead, heart, and belly: their curiously Signat ter oblata. Et paulò post, crossing thrice the bread and wine both together, and signat ter oblata. Et mox, thrice againe both; then signat semel super hostiam & semel super calicem. Et mox, once each in seuerall, and signat super hostiam, & sinistra tenens calicem, dextra signat super eum. Et mox, once againe each; and signat ter super hostiam & calicem simul. Et mox, againe thrice and signat semel super hostiam & semel super calicem. Et mox, once, and yet signat semel super hostiam & semel super calicem. Et paul [...] post, againe once, and signat ter super hostiam & calicem simul. Et mox, thrice; and then ending the Canon with a thrice accipit Sacramentum dextra, & tenens [...]inistra calicem signat cum hostia à labio ad labium calicis per † ipsum & cum † ipso, & in ip † so bis signat inter pectus & calicē. In Miss. Romano, in canone Missae in Rubr. c. in ritu celebr. ind. Missā. crossing of the cup with the host, and twice crossing betweene his owne breast and the cup: besides a number of other crossings which after follow in the communion of these so crossed Sacraments.
15 Concerning these and such like infinite, so superstitious, and so seriously foolish ceremonies, we may learne sobrietie. For if S. Augustine did lament [Page 59] the miserable vanitie of his time, because that some of the gouernours of the Church Hoc nimis dolco, quód multa, quae in diuinis literis saluberrimè praecipiuntur, minùs curantur, & tam multis praesumptio [...]ibus, tam plena sunt omnia, vt gra [...]s corripia [...]ur, qui per octauas suas tertam nudo pede te [...]igerit, quám qui mentem vinolentiâ sepelierit. August. apist 119 cap. 19. lesse regarding obedience vnto the commaundements of God, then their owne humane ordinances and presumptions: how much more cause haue our aduersaries now to acknowledge their like oppression by their ceremonies, the burthen whereof made some of their owne Bishops further thus to grone euen vnder but one kind: O qu [...]m multa hodie in religio [...]ibus praecepta! quot vincula multiplicata! [...] quim pauca, & tarda remedia! de quibus dicere videtur Christus, [Alligant oner [...] grauia & importabilia, & imponunt ea in humeris hominum.] Contra hoc multiplicantes praecepta comminatur Deus duas maledictiones: prima est [Vae vobis Scribae & Pharisaei, qui clauditis regnis coelorum ante homines, vbi non intratis, nec permittitis alios intrare Secunda est, [Vae vobis Sc [...]bae & Ph [...]isaei, qui decimatis mentam & anetum, & relinquitis quae grauia sunt: scil legis iudicium, misericordiam, & fidem [...]. R [...]leritus lib. 2. cap. 27. O how many precepts and bonds are multiplied in religious Orders! o how few & slow remedies! of whom Christ may seeme to haue spoken in saying, [They bind heauy burthens, and importable, &c. And yet againe another; Nobis Christianis, diuersis temporibus, diuersi Pontifices diuersos religionum mores praescripserunt circa caeremonias, cultum, cibos, pompas. Sed hoc vnum vincit admirationem, quòd illi his an bitiosis mo [...]ibus se coelum ascendere posse putent, quibus Lucifer olim coelo ceciderit Et tamen istae religionum leges non alio nituntur fu [...]damento, qu [...]m suis placitis. Agrippa de vanit. scient. cap. 56. Diuerse Popes haue inuented and prescribed vnto Christians diuerse religious ceremonies, whereby (which ouercometh the rest in admiration) some think to aspire vnto heauen: being taught sometime by certaine Monks, that Non possum non s [...]omachari in eos, qui vt suum instirutum laudent, non verentur coram populo iactare & dicere, eum qui semel habitum istius Ordinis susceperit non posse in fide e [...]are Alphon [...] ▪ à Castro. lib. 1. Haeres. 9. such as should weare the habits of their Order, could not possibly erre in faith. We are wearie euen with noting the grieuances of their superstitious ceremonies, whereof their owne Authors haue so often, so plainely, and so greatly complained.
16 And yet behold an acccusation more hainous then any of the rest, whereof we haue their learned Bishop Espencaus our witnesse. He, examining the Romish Missals, iudgeth them by comparison more deformed then such which were long before Episcopus Lugdunensis, qui se dixit in Missalibus superflua, ridicula, & bla [...]phema correxil [...]e, nunc (ait Lindanus) si viueret, & nostra conspiceret Antiphonaria & Missalia. Deum immortalem, quo ea pingeret nomine' vbi non apocrypha modô ex euangelio Nicodemi, alijsque nugis sunt inserta, sed & secretae preces mendis [...]urpissimis conspurca [...]ae, &c. Nec ita dudum mortuus Driedo Louanij egregius Theologus—addit Nonnulla de sanctis scripta, iust [...] ratione videri vel suspecta, vel ab haereticis conficta. Episcopus [...]spenc [...]us in 1. Tim. lib. 1. cap 11. censured by the Bishop of Lions as supers [...]uous, ridiculous, blasphemous; and in briefe, so vtterly execrable, that their excellent Scooleman Driedo suspected them to haue bene inuented by hereticks. And will they haue vs thinke that S. Gregorie would patronize (we forbeare to name their Idolatry,) such their Missals? Let now our Reader iudge whether Church is more semblably the Spouse of Christ: ours, which seeketh to approoue her selfe by composing her religion vnto the fashion of primitiue integritie: or theirs, which besides the vanitie, the superstition, the profanenesse of many ceremonies, is also inthralled in a spirituall bondage, and intangled with so ragged Gal. [...]. 1. rudiments of importable Gal. 4. 3. traditions, that if (as Quamuis sint qui ceremonias à carendo dictas malint. Polydor Virg. Inuent. lib. 5 cap. 11. some think) the name of ceremonie came of carendo, well it were that their Church did want them. It remaineth that we both free Protestants from the note of contradiction in this first question, about the faith of S. Gregorie, and that we likewise deriue from him our professed Protestant conclusions.
CHAP. IIII. That the Protestants are reconcileable vnto themselues in commending S. Gregorie his vertues, and yet taxing some of his imperfections.
[...]
precepts of life, are expressed in Scripture: and that therefore vnwritten traditions are not necessary. This doctrine the Romanists call Bellarm. lib. 4. [...] Stap [...]ton. cap. 3. Doctr Princip. lib. 12. Greg Valent. Analys. lib. 8 [...]a. 6. Lindanus [...] Dial. 2. and others, where they make equall doctrines of traditions vnwritiē with the word of God. heresie (so they now,) albeit S. Gregorie (notwithstanding he vseth to confirme some things by tradition) doth so absolutely professe it, as though he had intended to be partiall in our behalfe: In hoc volumine omnia, quae erudiunt, cuncta quae aedificant scripta continetur. Gregor. in Ezech. l. 1. hom. 9. ad finem. Whatsoeuer (saith he) serueth for edification, is contained in the volume of holy Scripures. And againe, Libri sacri ad loquendum nobis quasi quaedā [...]ge [...] venae sunt, eos ad sacrae authoritatis paginas vocat, vt si verè loqui desiderant, inde sumere debeant quid loquantur: ac si aptè dicat, qui ad verae praedicationis verba se praeparet, necesse est, vt causam originis à sacris paginis sumat, vt omne quod loquitur ad diuinae authoritatis fundamenta reuocet, atque in eo aedificium locutionis suae firmet. Greg. [...]. Mor. in Iob. lib. 18. ca. 14. Whosoeuer will auouch any diuine truth, must build his speech vpon this foundation: which was so vndoubtedly his doctrine, that the learned Doctor of Paris said, that, according to the iudgement of S. Gregory, he is infected with a Idem seculis sequentibus scripsit Gregorius, cognomento Magnus, Romanus Episcopus, in comment. in Ezech. & Iob asserit haereseos tabe inquinatos, qui extra sacras Scripturas aliquid docent aut proferunt: loquor de ijs, quae ad fidei & doctrinae substantiam pertinent. Molineus lib. de Conc. Trid. Sect. 27. contagion of heresie, that teacheth any substantial point of faith, which is not contained in Scripture. And this is likewise agreeable vnto that obseruation vsed by S. Gregory, saying, that heretiks do vsually for the confirmation of their peruerse opinions, suggest such proofes as are not found in Scriptures. Saepe haeretici dum sua student peruersa astruere, ea proferunt, quae in sacrorum librorum paginis non tenentur. Greg. Moral. lib. 18. ca. 14. in princi [...]io.
3 Againe, there was anciently granted vnto all intelligent Christians a priuiledge of reading holy Scriptures, and of vsing the publike praiers in a knowne tongue: which the now At Catholica Christi Ecclesia, non quidé prohibet omnino vulgares Translationes: prohibetur tamen ne passim omnibus sine discrimine concedatur eiusmodi lectio, & ne in publico & communi vsu Ecclesiae Scripturae legantur, vel canantur vulgaribus linguis. Bellar. de verbo Deo, lib. 2. cap. 15. §. At Catholica. Nos tamen libentèr fatemur, tunc temporis la [...]cos in Scripturarum lectione fuisse versatos, quia sacra eloquia erant Graeco vel Latino sermone conscripta, quem sermonem vulgus quoque callebat. Nunc verò plebs ferè rudis est & imperita Latini sermonis: at Laic [...] qui Graecé vel Latinè nouerunt, Scriptur as iure optimo lectitant. Azor. Ies. Inst. Moral. lib. 8. cap. 26. Romane Church by her prohibition hath disanulled, and called in the In Indice recèns edito iussu Clementis viij. Pont. nulla tribuitur de nouo facultas Episcopis concedendi licentiam legendi vel retinendi Biblia vulgaria, cùm hactenus mandato S. Romanae & vniuersalis Inquisitionis sublata sit facultas concedendi huiusmodi licentias: quod inuiolatè seruandum est. Azor. Iesan eodem loco. licence of vsing any vulgar translation; notwithstanding it be confessed, that anciently the people of God, See the former testimonie of Azorius at the letter. i. so long as they vnderstood Latine, (As appeareth by his Homilies which he preached vnto the people in Latin. ergo in the daies of S. Gregorie) did vsually reade the Scriptures. And although our Aduersaries obiect Scripturae obscuriores sunt quàm vt possint 3. Laicis intelligi. Bellar. lib. 2. de verbo Dei, cap. 16. and Rhemists annot. in Act. 8. 31. obscuritie of Scriptures, for an argument of hindering lay-men from reading Scriptures; yet S. Sicubi terreni Imperatoris scripta acciperes, non quiesceres, nec somnū oculis dares, priusquàm scripta illa agnouisses. Imperator coeli, Angelorū ac hominū Deus, tibi pro vita tua epistolas suas trāsmisit; & tamé eas ardentèr legere negligis: Stude ergo quaeso, & creatoris tui verba meditare, disce cor Dei in verbis Dei. And a little before, Quid est autem Scriptura sacra, nisi epistola omnipotentis Dei ad creaturam suam? Greg. lib. 4. epist. 40. ad Theodorum Medicum. Gregorie exhorted a lay-man to the serious studie of them, that thereby he might learne the will of God: alledging for his argument, that holy Scripture is the Epistle of God vnto his creature; prouing further, that Magnae vtilitatis est ipsa obscuritas eloquiorum Dei, quia exercet sensum—vt exercitatus capiat quod capere nequit, ociosus habeat quoque adhuc maius aliud; quia si in cunctis Scripturae sacrae intelligentiae esset aperta, vilesceret, quae in quibusdam locis obscurioribus inuenta animum reficit. Gregor. lib. 1. homil. 6. super Ezech. obscuritie of Scriptures, is so frothy an argument for perswading any deuout Christian not to reade them, that it should rather incite them to greater diligence therein. And therefore, as it were yeelding a publike licence hereof, for the spirituall comfort of the readers, he doth elegantly compare the Scripture vnto a Scriptura quasi quidam fluuius est, vt dixerim, planus & altus, in quo & agnus ambulet, & elephas natet. Gregor. epist. ad Leandrum, cap. 4. super Moral. riuer, wherein (saith [Page 63] he) there are as well shallow foords for Lambes to wade in, as depths and gulfes wherein the Elephant may swimme. Why then should the people of God be now depriued of their ancient prerogatiues? or how is not she become a stepdame, which shall denie her little ones the wholsome teats of a true Mother-Church? which are (as S. Est mater Ecclesia, & vbera eius duo testamenta diuinarū Scripturarum. August. tract. 3. in Ep. Iob. Augustine calleth them) the old and new testament: and after the dayes of S. Gregorie, Anno 720, were not forbidden vnto our English nation, when venerable Bede, to the end he might draw the profane world from vaine conceits vnto the reading of Diuine stories, did See a litle hereafter. translate diuers parts of the Bible into the English Saxons tongue.
4 Their prohibition of the vulgar prayers in a knowne tongue, is taught in their See Conc. Trid. Sess. 22. Councell of Trent: for the defence whereof their Cardinall doth affirme, that Dicimus hoc ipso esse (eam) grauiorem & magis venerandam, quòd non est vulgaris. Bellar. lib. 2. de verb [...] Dei, cap. 15. §. Septimo. the Latine is more venerable, by how much lesse it is vulgar and commonly vnderstood. This could not haue bene sound Diuinitie in the dayes of S. Gregorie, in the Citie of Rome, when the Latine language had the fortune to be Stapulens. apol. praefixa ante epist. Paul [...], & Thomas Morus epist ad Martinum Dorpium, & [...]rasmu [...] ad eundem. vulgar. What shall we say vnto their vulgar Latine translation? this is now held by them to be so authenticall and absolute, that their Concil. Trid. Sess. 4. Councell hath defined it vnlawfull for any one vpon any pretence to reiect it, but that it shall be vsed in all disputations, &c. albeit S. Gregorie 200 yeares after S. Hierome, had not that respect vnto it, but both Nouam translationem dissero, sed vt comprobationis causa exigit, nunc nouam, nunc veterem per testimonia assumo. Greg ep [...]ad Leandrum, in exp. lib. Iob. cap. 5. praefixa l. 1. Moral. in Iob. Sciendum est duas esse translationes apud Latinos in vsu & honore, Romanam scil & Gallicam; Romana est quâ vtuntur Romani & Italici, quae de Graeca in Latinam scripta est á Symmacho & Aquila, secundùm 70 Interpretes Ptolomaei Regis. Badain Psal. 1. praefat. Gregorius—exponens illa verba Iob cap. 1. [Sic faciebat Iob omnibus diebus vitae suae]—secutus est interpretationem Aquilae, quam memorat Hieronym. quamque alij Patres secuti sunt. Pererius Ies. Comment. in [...]enes. 37. vers. 3. he and other Fathers followed the translation of Aquila, as their owne learned Iesuite obserueth. So againe
Of other points appertaining vnto the Church, and the blessed Virgine.
SECT. 2.
5 Some of our Nostra sententia est, vnam esse Ecclesiam non d [...]as:—& hanc visibilem & palpa [...]ilem esse, vt est coetus populi Romani, vel reg [...]um [...]alliae, &c. Bellar. de. M [...]l [...]. Eccles lib. 3 cap. 2. Dico impios Ch [...]istianos esse vera membra Christi, etiamsi non viua.—Idem esse verum membrum Christi. quoad externam professionem, & membrum diaboli, quoad morum peruersitatem. Ibid lib. 3. cap. 9. Sensus, non verba Bellar. Aduersaries (to take away the distinction of visible and inuisible Church) haue so conceited of the Catholike Church (the article of Christian beliefe) as to think, that wicked men and the lims of Satan may be true members of this mysticall bodie of Christ, euen for their outward profession sake. We contrariwise teach, that those glorious titles of Spouse, of Christ, and Catholike Church, do properly appertaine vnto the faithful and elect of God: which accordeth vnto S. Gregory his iudgement, professing that In ca [...]ne Dominus ad Ecclesiam veniens,—fines Ecclesiae occulti iudicij sub [...]ilitate distinx it. Et post: Intra has mensuras sunt omnes electi, extra has sunt omnes reprobi, etiamsi intra fidei limitem esse videantur. Gregor. Moral. lib. 28. cap. 6. Sanctam Ecclesiam de Sanctis in aeternum permansuris cōstructam, nullis huius vitae persecutionibus superandam, ipse super quem aedisicata est euidenter ostendit, cùm ai [...], Portae inferi non praeualebunt aduersus eam. Idem in Psalm. 5. [...]. Vnum corpus est tota sancta vniuersalis Ecclesia, sub Christo Iesu capite suo constituta:—Christus itaque cum tota sua Ecclesia, siue quae adhuc versatur in terris, s [...]ue quae cum eo iam regnat in coelis, vna persona est, & sicut est vna anima, quae diu [...]rsa corporis membra viuificat, ita totam simul Ecclesiam vnus Spiritus sanctus vegetat & illustrat. Sicut namque Christus, qui est caput Ecclesiae, de Spiritu sancto conceptus est; sic sancta Ecclesia, quae eius corpus est, eodem Spiritu repletur vt viua [...]: quo totum corpus per nexus & coniunctiones subministratum & constructum, crescit in augmentum Dei. [...]tud est corpus, extra quod non viuificat Spiritus. Greg. in Psal. 5. poenit. in principio. within the limits of the Church are all the elect, without it are the reprobate; because the holy Church, against which the gates of hell shall not preuaile, consisteth of the elect vnto eternall [...]
allow it, they subuert all the consequent of their former dispute, which is summarily this; Gregory our conuerter was a godly man: Ergo his doctrine is to be embraced in euery particular. Which is a lanke and lame consequent, as hath bene See aboue, c. 1. [...]. 3. proued by the iudgement of diuerse of their owne Authors opposing against the doctrine of S. Gregorie in many particulars.
Their second error is by commission, namely the misapplying of the testimonies of Protestants, for their sinister aduantage.
SECT. 5.
10 They promised a large description of their obiected points of doctrine, and yet in the issue are found to bring for the confirmation of See aboue, c. 2. § 4. Masse and § 5. Sacrifice, only verball exceptions; for proofe of §. 6. transubstantiation, onely the supposall of a lying Legend; for defence of their § 9. Penance and Confession, points immateriall, and not controuerted betweene vs; for maintenance of §. 10. Free-will and § 11. Merit, phrases ambiguous and doubtfull; for auouching §. 19. Indulgences, onely an indirect collection. Therefore cannot this their manner of proceeding deserue the name of a description of the Romish religion throughout euery particular.
The third Error of the Apologists, by omission.
SECT. 6.
11 They assumed a proofe of the concordance and agreement of the faith of S. Gregorie with the now Romish doctrine throughout euery particular, and haue not onely failed in the due proofe of such particulars as they haue mentioned, to wit, their Sacrifice of the Masse, Transubstantiation, Confession, Free-will, Merit, Indulgences, &c. but also haue not at all mentioned diuerse particulars of moment, which are betweene vs controuertible; concerning the Canon of Scripture, with the vulgar vse; the authoritie of a Councell aboue the Pope; the soueraigntie of an Emperour in causes temporall; the priuate Masse, Halfe-communion, Adoration of the Eucharist, the seuen Sacraments, Ablution and purging of veniall sinnes by holy-water; together with other their newly inuented See before. Traditions, and ceremonies: which are (as hath bene confessed) either by their number, burthensome; or by their significations, vaine and friuolous; or by their exactions and opinion of necessitie, iniurious; or in their vse supersluous; or lastly, in their owne nature (such haue bene their Missals) verie blasphemous.
The Conclusion.
SECT. 7.
12 If now as trauellers after long and wearisome courses, when winding vp vnto the top of an high hill, and taking a breathing, do looke backe behind them, to take a full view of their passed trauels; our Reader shall be likewise affected in this our constrainedly tedious discourse: he may in our [Page 67] passages discerne the inconsiderate importunitie of our aduersaries the Apologists, who (in their vndertaking of a Apolog. §. 3. A farther demonstration, signifying that their former proofes are demonstrations: as they do in other section [...] following. demonstratiō of their now Romish religion, as being consonant vnto the doctrine of S. Gregory, not onely in some one or two points, but euen throughout euery particular: concluding from the commendation of his vertue and learning a necessarie beliefe in all) are found to be verie impotent and weake disputers; whose Maior proposition, viz. such a commēdable conuerter is throughly to be beleeued, hath bene proued a meere non sequitur from their own examples: their assumption, to demonstrate their religion throughout euerie particular, is only a peremptorie presumption: because that either most of the doctrines propounded were not the now Romish profession, or that many other points of the now Romish profession haue not bene propounded; and therefore do they remaine chargeable to recant this their first demonstration of their Apologie in the most particulars.
CHAP. VI. Concerning the faith of the Eualdi.
THE ROMISH APOLOGIE.
VVith the profession whereof they doubt not likewise (in plaine termes) particularly to charge certaine famous and godly learned English men, who liued in the ages next after our said conuersion, as namely Mr. Bale in Catalog. scriptorum il [...]strium maio [...]is Britanniae, Centur. 14. pag. 145. speaking of their martyrdome, saith: Passi sun [...] pro papismo papistici Martyres. Anno 693 And see further the Centurie writers, Cent. 7. cap 6. col. 154. and Luc. Osiander in epitom. Cent. 7. l. 4. c. 20. pag. 331. circa & post med. the two (memorable) brethren named Eualdi, whom they therefore call papisticall.
THE PROTESTANTS APPEALE.
OVr Authors reading of bitter contentions then risen between some ancient Germaines, and a Romane Conuerter Boniface, and not being able certainly to define, whether those Irenaeus & alij Patres Bonifacio antiquiores Germanicarum Ecclesiarum meminere. De Germanis resistenubus Bonifacio, viz Clements, Adelberto, & alijs Episcopis vide Auentinum lib. 3. Annal. & Naucler, [...]erat. 25. & 26. [...]dit. Colon. 1584 Saxons were then Christians, and also free at that time from any subiection vnto the Bishop of Rome, (as Brittons and Scots anciently had beene) did therefore murther those brethren the Eualdi, as authors of an innouation in the [...]r Church: or whether they were Pagans and Idolatrous people, and had martyred these deuout brethren for the profession of the At [...]eda writeth, lib. 5. lust. cap. 11. faith of Christ; our Authors (we say) were by this perplexity of storie drawne into an vncertainty of iudgement, but so as keeping moderation. For if those Eualdi were murthered by Infidels (say they) for the profession of Christ, they are then, doubtlesse, to be accounted Christs Martyrs: but if they suffered for the Romane ceremonies, and iurisdiction, they must then be accounted his Martyrs in whose quarell they died.
2 Which supposall, viz. that they died in defence of the Romane rites Si ab Ethnicis propter religionem Christian [...] [...] fuer [...]t, reuers etiam Christi Martyres fuerunt: quòd si verò quia Romanas caeremonias in Ecclesiam inuehere conati sunt, [...]nter ver [...]s Martyres non sunt numer andi. Osiander Cent 7. lib. 4. cap. 20. pag. 331. Eualdi frat [...]es. natione Angli, venientes in prou [...]ncian [...] antiquorum Saxonum, nouas caeremonias Papisticas instituturi & propugnaturi [...] villicis suspecti habebantur, quasi [...]d nouam religionem homines pertrahere conarentur, & comprehensi trucidati sunt. Centur. 7. pag. [...]. and of Papall authoritie, moued one to call them Papisticall Martyrs: not thereby implying the generall Romish religion, no more then Pater Paulus [Page 68] that Venetian Doctor (whose picture the Romanists tooke, and therein adiudged him vnto the fire, calling him therefore Mezzo Lutherano, for defending but one onely doctrine preiudiciall vnto the Papall authority,) could be properly said, to haue defended the whole profession of Luther.
3 And if notwithstanding they shall insist in their claime of these two for suffering death in maintenance of a Papall iurisdiction ouer forreine Churches, miserable will be their issue, especially considering, that we haue many twoes to oppose against these, euen a thousand and two hundred religious Brittons; who in a resolute resistance of that iurisdiction and authority of Austen the Legate of S. Gregory, died vnder the hands of Pagans, and (as See aboue chap. 4. lit. f. Galfride speaketh) suffered martyrdome. If contrariwise the fore-named Eualdi (as is more See Bede lib. 5. hist. Eccles. c. 11. probable) be vnderstood to haue suffered death by the rage of Infidels, for preaching the glorious name of Christ; they then are to be esteemed his Martyrs whose cause they maintained: and then in that respect may our Apologists as soone separate vs from Christ, as these Eualdi from vs.
CHAP. VII. Concerning the faith of Bede.
THE ROMISH APOLOGIE.
And S. Bede whom they likewise expresly charge with Luc. Osiander in epitom. Cent. 8. lib. 2 c. 3 pag. 58. initio, saith of Beda: Omnibus Pont sicijs erroribus (in articulis in quibus nos hodie à Papa dissentimus) inuolutus est, &c. And saith yet further of him, Bonus fuit vir. error in all those Popish articles wherein they at this day differ from the Pope, and yet (that his profession notwithstanding) they do thinke him worthy the sirname of M. Foxe in his Acts and Monuments printed 1576. pa. 128 b. initio, and M. Cowper in his Chronicle at the yeare 724. fol. 168. b, and Holinshead in his great Chronicle of the last edition, vol. 1. pag. 130 b. initio. reuerend, not doubting to number him amongst M. Doctor Humfrey in Iesuitismi. part. 2. [...]at. 3. pag. 326. ante medium. the godly men raised vp by the holy Ghost.
THE PROTESTANTS APPEALE.
SECT. 1.
VEnerable Bede liued in the eight Century after Christ: whom our Aduersaries themselues grace with the epithet of Venerable, & yet spare not to taxe him of Beda in historia Anglorum, labitur interdū, vulgoque iactata miracula scribit. Canus loc. Theol. lib. 11. c. 6. Refert Beda historiam, cui ego fidem dare non possum. Suarez Ies. tom. 4. in Thom. disp. 46. §. 1. nū. 8. 12 13. light credulitie in beleeuing and reporting fabulous miracles, and stories incredible; of Sunt in libris Clementis fabulosa multa, nonnulla Catholicis dogmatibus aduersaria, &c. Ex harum recog. volumine 6. expositionem in Genesin, Beda se accepisse fatetur. Senens. Bibl. lib. 2. tit. Clemens. Lugduni 1593. framing his expositions of Scriptures out of bookes fraught with matters fabulous, and contrarie to the Catholike doctrine: and lastly, of Dieit aliquid de loco amoeniss. vbi animae vsque ad diem iudicij maneant; quod incredibile est de omnibus affirmare, & contra Ecclesiae suffragi [...]. Su [...]rez quo suprà, §. 4. num. 9. & §. 1. num. 12. 13. although he suspect those reuelations were not Bedes. false opinions concerning the places of soules departed.
2 Such like their censures of his errours, ioyned with the publike imperfections of the time wherein he liued, and whereof he See §. 2. at the letter, n. himselfe complained, may iustly priuiledge our Reader nor wholy to relie vpon his authoritie. Which conclusion is not deliuered by vs in vtter diffidence of his accordance [Page 69] vnto our cause: for Illyricus, one of the Authors of the Centuries, affirmeth, that Si quis testimonia de varijs orthodoxae doctrinae articulis, ex Beda & alijs collecta, cum Trident [...]ni Concilij nouis Decretis, & Pontificijs traditionibus conferat, videbit quam falsò Pontificij de opinionum suarum antiquitate glorientur. Catalog [...]l est. verit. lib. 8. Iugdum, anno 1597. venerable Bede, in the most principall controuersies, was an aduersarie to the now professed Romish faith. Let vs trie this, and see
Whether venerable Bede be not in his writings an aduersarie vnto the principall points of Romish profession.
SECT. 2.
3 Nothing can be more direct for our iustification, by the imputed merits of our head Christ, then that his heauenly Axiome, saying, Christi mors nostra vita est, eius damnatio nostra iustificatio. Beda in Psal. 87. initio. The condemnation of Christ is our iustification. Nothing more opposite vnto the Romish iustifying by inherent perfection, then (speaking of the regenerate) to say, Per iustitiam factorum nemo iustificabitur, sed per ola [...] iustitiam fidei. Beda in Psal. 77. & in Marc. lib. 1. c. 2. No man shall be saued by the righteousnesse of workes, but by the onely righteousnesse of faith. Nothing more crosseth the proper conceit of Instruit Dauid vt nemo vel libertatem a [...]bitrij, vel merita sua sufficere ad be atitudinem credat, sed solà Dei gratià se saluari posse intel [...]igat Beda [...] Psal. 31. in princip. Freewill, and Memento mei, Domine, vt miserearis, secundùm misericordiam tuam, id est, te condignam: non se c [...]ndùm itam, me condign [...]m. Idem in Psal 24. Merit of workes, then his flat deniall of them both. Nothing more plainely controlleth the opinion of seuen Sacraments, then to acknowledge onely Sicut ex latere Adae [...]ua generata est, ita ex latere Christi in [...] dor [...]mientis exicrunt Sacramenta, sanguis scil. & aqua, ex quibus constituta est Ecclesia. In Psal. 41. two, whereon the Church is founded. Nothing more contradicteth the title of Catholike Church, by them appropriated onely to the Church visible, then his applying it to the Ecclesia sancta & vniuersalis ex multis electorum personis aedi [...]icatur. [...]ib. 2. d [...] Tabernac. cap. 2. Vna est Ecclesia, quia diuisionem schis [...]atis non recipit, vna est, quia non alia ante lege [...], alia sub lege, alia sub gratia, alia de circumcissione, alia de praep [...]tio collect [...] sed sicut [vnus Dominus, vna fides, vnum b [...]ptisma, vnus Deu [...] Pater omnium,] id est, vna Catholica electorum omnium [...]i [...]ultitudo. Idem in [...]. lib [...] cap. 6. Ex ditabus partibus vnitas Ecclesiae congregatur, corum viz qui peceare ne [...]ciunt, & corum qui peceare desistunt. In Luc. lib. 4. cap. 11. Contrary vnto Bellar. de Pont Costerus [...]nchirid. societie of the elect onely. Nothing more vndermineth the whole foundation of Poperie, then to take away that Romish sence and interpretation of these words [Meta [...]horicè Petro dictum est [Super hanc petram] id est, saluatorem, quem confessus est, aedificatur [...]cclesia: qui fideli confesson sui nominis participi [...]m do [...]uit. In Matth 16 Fundamen [...]a, quandò plutaliter ponuntur, Doctores significant q [...]ando singularitèr, Doctorum Docto [...]em Christum Iesum. Idem cap 21 in Apocalyps. & in Ioh c 21. Tues Petrus;] and further in particular to confesse, contrarie to the now Null [...]s Papa vt Papa, fuit vn [...]uam haereticus. Bellarm. [...]alentian. & a [...]. Romane faith, that their Beda item de natura rerum cap 67. In 6. Synodo [...]ait) Macharius cum suis sequacibus simul & praecesso [...]ibus, Cyto, Sergio, & Honorio, Py [...]ho, anathematizatus est.—Atque in fine 6. Synodi ponitur epissola L [...]onis ad Constantinum, vbi anathematizamus (inquit) Cyrum, Sergium, nec non Honorium, qus hanc Apostolicam [...]c [...]lesiam, non Apostolica traditionis doctrina lustrauit, sed prophana p [...]oditione immaculatam fidem subuertere conatus est. Canus lib. 6. cap. 8. pag. 213. Which although Cardinall Bellarmine seeketh to [...], by answering; yet Three Popes concurre in the same iudgement of condemning H [...]norius in the name of an heretike, as witnesseth their said Canus, saying, Quem, &c. See more copiously hereafter of the here, [...] of other their [...] li [...]. 5. cap 24. per totum Pope Honorius was an heretike. Nothing more aduantageth the priuiledge of Christians, behoueful for their deuotion, edification, consolation, then the common vse of Scriptures in their vulgar tongue; which he professed, both by See Baronius, anno 731. num. 21. translating some Scriptures into English, and also in Si in nostram correptio [...]em & con [...]olation [...]m omnia scripta sunt,—insistendum nobis est, pro suo quisque [...] odu [...]o, n [...] ea, quae p [...]opter nos scripta s [...]nt. per incuriam nostram praetercamus Beda Prolog su [...]er Sam lib. 1. And more notably in another pla [...]e, where, admiring the [...] care in giuing them [...]elues to the hearing of the diuine law, be saith: exhorting thereunto, by Quo exemplo, reor, in Ecclesia morem inoleuisse, vt per fingulas diurnae psalmodiae horas lectio vna de veteri siue nouo Testamento, cunctis audientibas, ex cord [...] dicatur & sic Apostolicis siue Propheticis confirmati verbis, ad instantiam orationis genua flectant. Sed & horis nocturnis, ed [...] à laboribus cestatur operum, liberae auditus lectionum diuinatum aures accommodantur. Beda in Esra exposit. All [...]g [...]r. lib. 3. cap. 27. pag. 571. argument from antiquity. [...]
women, harsh of speech, and of a sauage and bloudie disposition. Therefore the argument of these disputers, from one Article to conclude an acknowledgement of all, is no better then from the sight of a mans head vpon the top of a pole, to inferre the presence of the whole bodie.
5 But be it granted (for so it is) that the Papall Primacie, beginning in Boniface the third, is now 900 yeares old: yet is it true (by their owne confession) that S. Gregorie preceding Boniface in that Chaire, did in himselfe, and in the name of all his predecessors disclaime, & detest the same See aboue cap. 2. §. 29. title of Romish Prelacie. So then truth being alwaies truth, and admitting no shadow of change by alteration or interruptions of time, our Aduersaries for the gaining of 900 yeares of the continuance of Popedome ex facto, that is, by way of fact or euent, must necessarily yeeld vnto vs de iure, that is, by way of right, the truth of our cause from the antiquitie of 1500. That is the 900, from Boniface vnto these latter times, and 600 years before Boniface vnto Christ. yeares: so damnifiable is the gaine which they so earnestly haue sought.
6 Their second witnesse (M. Napier) seemeth to them to deale more liberally, yeelding vnto them an interrupted prescription of twelue hundred and sixtie yeares, and that without any debatable contradiction. Which testimony, together with the next of M. Brocard, our aduersaries haue repeated seuen seuerall times in this Apology, prouing them to be, as it were, the two Hercules his pillars, beyond which we may not passe. But this witnesse (alas for the darknesse of iudgement of these Apologists) speaketh not of the whole profession of the Romish Church, but onely of one Article predominant therein, namely the doctrine of Popedome; neither yet do they absolutely confesse this to haue bene, so long time, vndebatably ancient and vniuersall. For M. M. Napier his owne words are as cleare as the day, to signifie that he doth not speake in general of the whole body of the Romish faith, and of the vniuersall antiquitie thereof, which is the point in question; but onely of the first originall of the Papal dominion, and Antichristiā kingdome, as he calleth it: which he accordingly beginneth at that certaine yeare, in which imper [...]all rob [...]s, a triple crow [...], and a tem [...]rall dominio, are said to haue bene first giuen by Constantine to Pope Syluester and his successors: for he saith: We must begin our account at the Popes first power and authoritie, euen at this first coronation [...] and this was about the yeare of our Lord 316, when the Emperour Constantine gaue Syluester the great temporal dominions and triple crowne Napier in Reuelat. pag. 67. which was about this year [...] 316, as both their Canon law, and Genebrard their Chronologer witnesseth, viz. Constantinus Papae coronam, & omnem regiam potestatem, & in vrbe Romana, & in Italia, & in partibus Occidentalibus concessit. Decret. Dist. 96. c. Constantinus. Ge [...]brar [...] Chronolog. 3. in Syluestro primo. August. Ste [...]ch. pro Donat. Constant. contra [...]aur. Vallam. Napier (see his owne Treatise in the place obiected) vpon a supposition of the truth of a Romish historie, which neither But some thinke this whole gift to be false and tainted: yet it thus appertaineth to our matter, that seeing the Papists claime it as true, and thereat make their beginning, it behoueth v [...], whether it be true or false, to begin our account where they began their kingdome, which fell betweene the yeares of God 300. and 316. Napier in Reuelat. pag. 67. himselfe beleeueth, and some of their owne Commentitia fabu [...]a est. Valla de Donat. Constant. Authors reiect (among whom is their Pope Pius secundus Pont. sedulus rerum vetustate inuolutarum & diligentissimus indagator, paleae scripta de Constantino vt subdititia & adulterina refellit. Hieron. Balbus Episc. de coronat. ad Carolum 5. Imperat. by which we may discerne the weaknesse of their witnes M. Napier, who maketh his owne voluntary and vnsensible descant vpon a false basis, and yet his testimony is here erected as one of their chiefe bulwarks. Pius secundus) as fabulous; and a bastardly counterfeit; from the which (although false) opinion of the donation of Constantine, yet in the common beliefe of later Romanists receiued for true, M. Napier laboureth to conuince the first time of entrance of the Romish Antichristianitie. By which dealing of these obiectors, our reader may weigh the worth of their credit.
7 If notwithstanding this our euiction and proofe, thy shall contend to shew from the ingenuous confession of M. Napier, that this Article of Papall Primacie was 1260, yeares receiued vniuersally without any debatable contradiction; yet durst we appeale vnto our Aduersaries themselues for a confutation of such a fiction; for they cannot be ignorant, that the now vsurped iurisdiction of the Pope of Rome, receiued continuall oppositions by godly [Page 73] The Churches of Graecia, Asia. Calc [...]c [...]nd. de rebus Turc. lib. 1. cap. 6. And as it is confessed in the next Chapter. Churches of Greece, Asia, Of Athiopia. Aluarez descrip. Aethiop. cap. 77. & 83. Aethiopia, Of Bohemia Aeneas Syluius hist. Bohem. cap. 35. lib 1. Bohemia, Of Moscouia. Iouius de Mosco. Moscouia; by godly Councels, as the Councell of Conc. Calcedon. saying, that the Romish Primacie was established by man: and is therefore reiected by Bellar. lib. 2. de Pont cap. 17. Calcedon, that the Popes Primacie is not from diuine authoritie: of Conc. Carthag. 3. Vt primae sedis Episcopus non appelletur Princeps sacerdotū, aut summus Sacerdos, aut aliquid huiusmodi, sed tantum primae sedis Episcopus. Can. 26 Et Gratiā dist. 99. Can. Primae sedis. Non placuit Patribus Concilij. vt Rom. Pon [...]ifex Vniuersalis appellaretur. Roffens. Episc. Assert. Luther. verit. 8. answereth, Titulus iste non placuit Concilio: adding, Is quidem fuerat Princeps [...]acerdotum, & summus Sacerdos,—but, studuit illa aetas modestiae & humilitati. Carthage, denying his title of Vniuersalitie: the Councell of Conc. African. Adtr [...]nsmarina autem qui putauerit appellandum, à nullo intra Africam in communionem suscipiatur. cap. 92. And therefore reiected by Bellar. saying, Patres Concilij fuerunt decepti. Bellar. lib. 2. de Pont. cap. 25. Africke, denying appeales vnto Rome; the Councels of Conc. Pisanum, Gregorium 12. & Benedictum 13. deposuit. S. Antoninus 3. part. tit. 22. cap. 5. §. 2. & 3. Summae Iust. calleth this Conciliabulum illegitimum, witnesse Bellar. lib. 2. de Pont. c. 31. Pisa, and Conc Constantiense, fer [...] mille Patrum: which concluded, Concilium esse suprá Papam. Rei [...]cted by Bellarm. Quantum ad eam partem. lib. 1. de Conc. cap. 7. Constance, confirmed almost by a thousand Fathers therein; and the Councell of Conc. Basilien. vpon the same point: therefore reie [...]ted by Bellar. lib. 1. de Conc. cap. 7. and by Stapleton. Conciliabulum iniquum censendum est: Doctr. Princ. lib 13. ca. 15. tit. Tibri, Success. Eccl. defensio. Schismaticum & seditiotum. Bellar. lib. 3. de Eccle milit. ca. 16. Basil, denying the authoritie of the Pope aboue a Councell. All which are therefore by the most of their now Romanists openly reiected. Lastly might be alledged many godly Ab Othone primo ex bono zelo, quamuis non secundúm scientiam, Iohannes 12. Papa depositus fuit. Bellar. lib. 2. de Pont. cap. 29. Qui Concilium indixit, conuocatis Italiae Episcopis, quorum iudicio vita sceleratissimi hominis dijudicaretur: qui venator lubricus & incorrigibilis erat. Quod factum laudat & approbat Tu [...]ecremata, & hoc est valde vtile. Francis. de Victoria, Relect. 4. cap. vlt. prop. 23. Many examples of this kinde are largely set forth in the late booke, intituled,. A full satisfaction, &c. Emperors, deposing many wicked Popes: besides famous Vniuersities, as Appellatio Vniuersitatis Parisiensis à Leone 10. & Decreto Lateranensis Concilij. de Primatu, ad futurum Concilium generale. [...]as [...]. rerum expetend. & fugiend. Academiae Louaniensis & Coloniensis restiterunt. Aeneas Syluius degest. Conc. Basil. lib. 1. Paris, Louain, Colen, and Academia etiam Cracouiensis. Cromerus de rebus Polon. lib. 21. Cracouta, who were against it. And are not these publike, reall, instant, and almost incestant contradictions vnto the Papall supremacie?
8 Their last witnesse is M. For M. Brocard beginneth at the tyrannicall Monarchy and oppression (as he there calleth it, not at the seduction of the Church into errors) at the same yeare that M. Napier doth, and with some doubtfulnesse also, as appeareth by his owne words: Intelligimus totum illud tempus, quo de Primatu Ecclesiae, seu de Episcopo Romano contentio suit in Ecclesia, vt historiae tractant. Brocard. in Apoc. at the place obiected, saying, Quàm verò peccauit siue Syluester Papa, siue alius post [...]yluestrum innouatae, &c. Brocard. ibid. See more hereof lib. 5. cap 25. sect. 3. &c. Brocard, one sometime of their owne profession, speaking of that same one point of Romane religion, and, as it may seeme, from the like doubtfull and shallow grounds. It may be the Apologists will better ratifie their cause in their next demonstration.
CHAP. IX. Concerning the faith of the ancient Brittons of Wales.
THE ROMISH APOLOGIE.
And this faith was also agreeable to that first faith, whereto the Brittons of Wales were conuerted in the Apostles times. §. 3.
In so much that whereas our learned Aduersaries do truly affirme, (as being vndoubted) that our neighbours the Brittons of Wales, M. Camden in his Britannia &c. pag. 40. circa med. saith, Certum est Britannos in ipsa Ecclesiae infantia Christianam religionem imbibisse: In proofe whereof he there alledgeth sundrie ancient authorities, pag. 40. circa med. And pag. 157. paulo post med he saith: In hac floruit monasterium Glastenburie, quod antiquam repetit originem à Iose [...]ho Arimathensi, &c. hoc enim & antiqu [...] monasterij monumenta restantur, &c nec est c [...]r de hac reambigamus. And M Harison in his description o [...] Br [...]tta [...]ne annexed to Holinshead his great Chronicle of the last edition, vol. 1. pa 23. a. l. 18. sai [...]h: that Ioseph preached here in Englād in the Apostles times, his sepulcher yet in Glastenbury, and Epitaph affixed thereto is proofe sufficient. Also M. Enoch Clapham, [...]n his sou [...]ne remedy against Schisme, pag. 24. speaking of the conuersion of the Britt [...]ns in the Apostles times, faith the [...]of Our Schismaticks may as well aske me what assurance I haue there was a King Henry, as demand what assurance I haue of the other. This point is also yet further affirmed By M. Doctor Fulke, in his booke against Heskins, Sanders, &c. pag. 561. sect. 71 and in his confutation of Purgatory, pag. 332. Also by M. Godwine, in his catologue of Bishops, &c pag. 1. initio. receiued the M. Bale in his pageant of Popes, [...]aith: The Brittons being conuerted by Ioseph of A [...]imat [...] [...]a, held that faith at Austins coming. And D. Fulke against the Rhemish Testamēt, in 2. Cor. 12. sect. 5. fol 316. 2. circa med. saith: The Catholicke Brittons, with whom Christian religion had continued in succession from the Apostles times, would not receiue Austine. And in his answer to a counterfet Catholik, pag 49 fine, he saith: The Brittons before Austins coming, continued in the faith of Christ euen from the Apostles times. And M. Foxe in his Acts and Monu [...]ents printed 1576. pag. 463. 2, circa med. saith: The Brittons after the receiuing of the faith, neuer forsooke it for any manner of false preaching of other, nor for torments &c. faith by the preaching [Page 74] of the Apostles, and held that faith at Austens coming, not being (as they yet further affirme) in the meane time In proofe that the Brittons of Wales, at and before Austines coming into England, were not altered by the Roman [...] Church: M. D. Humfrey in Iesuitismi, part 2. rat. 3. pag. 304. circa med saith: Habuerunt Britanni templa sibi non Romanis, qui tum Romano iugo non erant s [...]bditi, nec Romanam religionem suscipiebant, nec Augustinum Apostolum snum agnoscebant. Et vide ibidem, pag. 624. fine. Also M. Doctor Fulke in his confutation of Purgatorie, pag. 372. initio, saith: It appeareth that this land did neuer receiue the doctrine and ceremonies of the Latine Church, before the t [...]me of the Saxons. altered or corrupted by the Romane Church: in the speciall proofe whereof (as being most certainly true) M. D. Barlow in his defence of the articles of the Protestants religion, pag. 21. affirmeth, the Church of the Brittons to be as ancient euery day, and as Christian euery way as the Romane: affirming further, the integritie thereof (or not being altered by the Church o [...] Rome) first, by their obseruation of Easter different from Austine: Se [...]ondly, by the oppositi [...]n which they made against Austine. Mr. D. Barlow seriously laboureth. It is neuerthelesse euident by S. Bede who liued Bede did write his historie thereof, anno 724. as witnesseth M. Cowper in his Chronicle, fol. 168. b. so neare to those times, & writ the Historie thereof, and is also acknowledged since by Protestant writers, that vpon conference then had at a place, thereof called in Bedes time Beda hist. lib. 2. cap. 2. initio, saith: Augustinus ad [...]torio vsus Edilbert [...] Pegis, conuocauit ad [...]uum colloquium Episcopo [...]siue Doctores maximae & proximae Britonum prouinciae, in loco vbi vsque [...]ie lingua Anglorum Augustineizat appellatur. And Holinshead in his great Chronicle of the last edition, volum. 1. l. 5. c. 21. pag 102. b. lin. 33. 40 &c maketh like mention hereof. Austineizat, betweene Austen & the Britton Bishops, who frowardly resisted Austen all they could, (for which M. Foxe not vniustly reproueth them:) M. Foxe in his Acts and Monuments printed. 1576. pag. 12 [...], b, the greatest differences then stood vpon betweene Austen and them, were expresly and onely mentioned to be Beda hist l 2. c 2. paulo post med. reporteth how Austine said to the Brittons: Si in tribus his obtemperare mihi vu [...], vt Ta cha suo tempore celebretis, vt ministerium Baptizandi, quod eo renascimur, iuxta morem Romanae & Apostolica [...] comp [...]catis, vt genti Anglorum vn [...] nobiscum praedicetis verbum Domini, caetera quae agitis quamuis moribus nostr [...] contraria, aequanimiter cuncta tolerabimus. And the like is testified by Holi [...]shead, volum. 1. pag. 103. 2. line 17. and by M. Godwine in his catalogue of the Bishops, &c p. 6. ante med. their dissent from the vse of the Romane Church in their (Ceremonies) or ministring of Baptisme, and keeping of Easter: which latter (as Luc. Luc. Osiander in epitom, cent. 2. l. 3. c. 2. pag. 51. circa med. saith: Iohannes & Phili [...]pus Apostoli Pascha celebrauerant 14 luna post aequin [...]ctium vernum, quo tempore Iudaei etiam Pascha suum celebrare solebant, idque Apostoli haud dubiè fecerunt in gratiam eorum Iud [...]orum, qui nuper ad Christum conuersi fuerunt, & vt plures etiam Iudaeos Christo lucrifacerent Osiander witnesseth from antiquitie) was tollerated by the Apostles in regard of the knowne weaknesse of some, euen as for like respect Act. 16. 3. circumcision was by them in like sort tollerated, and Act. 15 29. abstinence from bloud, and that which was strangled, especially prescribed. By which their so earnest dissenting about these only matters of smaller importance, is most plainely signified For the Brittons who contradicted Austine, and [...]hat so earnestly, about these so few and smaller points, would neuer haue bene silent, but much the rather haue withstood him in the other so many and incomparably much greater points of faith, had they in like sort disagreed from him therein. their full agreement in all other substantiall and head points of faith. Which thing is also as yet more certainly euident, aswell in that the Britton Bishops Beda hist l. 2 c. 2. ante med. saith. Tum Britones quidem confitentur intellexisse se, veram esse viam iustitiae, quam praedicaret Augustinus. Hereof also see Holinshead vbi supra, pag. 102. b. line 54. confessed, that it was the right way of iustice and righteousnesse which Austen taught: as also for that M. Fulke in his confutation of Purgatorie, pag. 335. prope finem. Austen did (as M. Fulke affirmeth) at the last obtaine the aide of the Brittish Bishops to the conuersion of the Saxons: So euidently doth that faith which Austen taught vs, & which the Protestants acknowledge for Popish, demonstrate it selfe in generall to be consonant & agreeable with that primitiue f [...]th, whereunto the Brittons of Wales were (as is confessed) conuerted in the Apostles times.
THE PROTESTANTS APPEALE.
SECT. 1.
WE haue seene by how willing and weake fallacies they haue sought the defence of an ancient and vniuersall approbation of their now Romish faith in generall. In this their next argument they haue giuen vs more experience either of their sillinesse, or [Page 75] (we know not whether rather to terme it) of their subtiltie, as may be manifested by this examination following, viz.
VVhat, and of how great importance the differences were betweene those Brittane Bishops, and the then Church of Rome.
SECT. 2.
2 The points were (say the Apologists) onely dissenting from the Romane Church in their ceremonies, or ministring of Baptisme, and keeping of Easter: which are matters (in their estimate) but of smaller importance: which therfore againe they call Apolog. in the [...]argent, at the note *. fewer and smaller points. But venerable Bede by them cited, doth intimate a third point of difference, to wit, a deniall of subiection vnto Austen, or the Sea of Rome, insinuated by the speech of Austen vnto them, Si in tribu [...] his mihi obtempera [...]e vultis, caetera quae agitis, quamuis moribus nostris contraria, aequanimitès cuncta tolerabimus. Augustinu [...] Monachus apud Bedam, lib. 2. hist. cap. 2. Modò mihi obtemperare, &c. that is, So that you will obey me in these things, &c. But more expresly by the answering of the Brittane Illi respondebant, se nihil horum facturos, neque illum p [...]o Archiepiscopo habituros. Beda ibid. Which is better cleared by Galfridut, as appeareth by the question of the lawfulnesse of offering for the dead, which Boniface an English Saxon, sent by the Pope to conuert the Germaines, desired to be satisfied in by Gregorie the second. Bishops, saying, We will not do any thing which thou hast required, neither will we acknowledge thee our Archbishop.
3 Neither did M. Foxe (as the Apologists would seeme to suggest) reproue the Brittons for resisting the authority of Austen, but A [...] cannot but accuse Austin. &c. so I cannot but thinke the Brittons much more too blame, who neglected so much their spirituall dutie, in reuenging their temporall wrong, that they denied their helpe for the turning of the Idolatrous Saxons to the way of saluation. M. Foxe in the place obiected. See hereof aboue, cap. 4. for not consenting vnto the worke of conuerting the Infidels. And how could these disputers call their points of difference, matters of smaller importance, seeing because of a professed renunciation of the Romane iurisdiction, their own Cardinall Synodum habuit Augustinus Metropolitanus cum Episcopis antiquae Britannorum Ecclesiae, iam olim á communione Catholicae Ecclesiae diro schismate a [...]te diuisis. Baronius anno 604. num. 55. And because they would not yeeld subiection, he saith: Plané vides Britannorum Episcoporum eorundemue. schismaticorum animū refractariū, ab vnitate Catholicae Ecclesiae penitus resilientem Ibid. nis. 60. Baronius doth not spare to terme both the Churches of Brittan & of Eâdem planè, qua Britanni pariter & Scoti erant schismatis fu [...]igine tincti, & discessionis ab Ecclesia Romana rei Baroniu [...]. num 65. Scotland, schismaticall, and diuided from the communion of the Catholike Church?
4 What kind of points they stood vpon, may be best coniectured by the general subiect of their question, which was about the Tunc Britones quidem confitentur intellexisse se veram esse iustitiae viam, quam praedicauit Augustinus. Apolog. ex Beda. The Apologists do here openly confound two seuerall conferences of Austine and the Brittons, seeing the last and nationall Councell of the while Brittaine Clergie did neuer acknowledge vnto Austine that he taught the right way of iustice, as Beda affirmeth at large. Those, who thus yeelded, were a priuate assembly of a few. Beda ibid. true way of iustice, and righteousnesse, and concerning the way of eternalll life, and saluation; doubtlesse matters of great moment. Which is hereby more probable, because afterward both the Brittons, Scots, and Irish Bishops, so vtterly reiected their doctrine, that the Bishop Cognoscentes Britones, Scotos meliores putauirnus: Scotos verò per Digamum Episcopum & Columbanum Abbatem (in Hibernia) nihil discrepare à Britonibus in ipsorum conuersatione didicimus. Nam Dagamus Episcopus ad nos ven [...]ens, non solùm cibum sumere nobiscum, sed nec in codem hospitio cibum sumere vol [...]it. Laurentius, Augustins successor, apud Bedam hist. Angl. lib. 2. cap. 4. Dagamus denied all communion with them; yea and refused to eate bread in the same Inne wherein the Romish Bishops did lodge: which must imply causes of some weightie importance.
5 The point of celebration of the day of Easter, which the Apologists do here lightly passe ouer as a matter of small importance, was indeed before that time (in the censure of the Church of Rome) thought a matter of so [...]
Whether it can aduantage our Aduersaries to insist vpon the Liturgies of the Grecians and Armenians.
SECT. 3.
5 As yet we may be thought to haue kept aloofe; therefore do we approch nearer vnto their obiection, answering as our learned D. Fulk in his answer to Allens Purgatery, fol. 349 Whereof our Apologist could not be ignovant, especially ci [...]ing him so often our of that books. Doctor hath formerly done: viz. These ancient Liturgies, though they haue bene much altered, yet do they differ as much from the Romish Masse, as it differeth from the forme of our communion. For he that looketh in these marginall testimonies, may perceiue, that they professe not Vnus est ex notissimis Graecorum & Armenorum erroribus, quo docent nullum esse Purgatorium, quo animae ex hac luce migrantes purgentur à sordibus, quas in hoc corpore contraxerunt Alphonsus à Castro, Hares. lib. 12. tit. Purgatorium. Purgatory, nor Non propric inuocamus Sanctos, sed Deum. non enim Petrus aut Paulus audit inuocantes: sed gratia quam habent (viz. apud Deum.) Resp 1. Patriarch, ad Gernt. eno [...], cap. 21. But the Romish, who directly inuscate Saints, As present hearers, or rather (in Deo, tanquam in speculo) sceers of our prayers, do properly pray vnto them. See more hereafter. properly inuocation of Saints, nor praier for deliuerance of the dead out of See aboue cap. 2. §. 14. Purgatory torments, nor Solitariae Mislae ex Graecorum Liturgijs aper [...]ssinè refutantns.—Hunc morem (to wit, that none should communicate, and the non-communicants should be sene forth) hodi Ecclesia Aethiopica diligentèr & religiosè obseruat: vt patet ex lib. Nauigat [...]r Aluarez. Cassander consult Art. 24. prtuate Masses, nor multitudes of In Graecorum Ecclesijs vnum tantùm est Altare, id (que); in medio choto, aut presbyteno, &c. Gentian Haruet. in Orat. Altars, nor often celebration of the Graeciadhuc (quantum recolo) vnicam Mislam die celebrant. Tho. Wa [...]dens. tom. [...] [...]it. 4. 5. 34. Venct. 1571 And Petrus Vrbe-vetanuson his Scholies vpon the Pontisicall, in the life of Pope Dens-dedit, vpon these [...] rds [Deusdedit constituit secundam missam in clero,] scholieth thus; Qui i tunc ad instar Graecorum non cantabatur [...] Ecclesia nisi forsan vna Missa; quod magis aedificabat secundùm antiquos. Sacrament in one day: we might alledge the Communion in one kind only, the transubstantiated Sacrifice, the circumgestation or adoration of the Host, the publike Scruice in an vnknowne tongue; many such like Remnants of Romish doctrine not professed in these distracted Churches of Grecia and Armenia: which do seuerally conuince our Aduersaries either of late innouations, or else of lame conclusions. Whereof we shall haue yet more experience in the next section.
CHAP. XI. Concerning the saith of the present Greeke Church.
THE ROMISH APOLOGIE.
Further witnesse also hereof is their late professed agreement, or Os [...]ander in Epitom. histo [...]. Eccles. centur. 15. pa. 477. post med. saith: Anno 1430. conuocaret (Papa) Eugenius quartus, Concilium Florenti [...], &c. huic Concilio etiam Graec [...], Arm [...]enij. I [...]cobins consenserunt. And M. Marbecke in his common places, pag. 258. post med. acknowledgeth, that at the Councell of Florence the Christians of Armenia and India consented to the Romane Church, and that the Greekes agreed, &c. Also Abdisu Primate of the Armenians subscribed to the late Councel of Trent. submission to our Catholike Church.
THE PROTESTANTS APPEALE.
SECT. 1.
FOr proose of this pretended submission of the Grecians vnto the Romish Church, we are first cited by the marginall notes vnto the Councell of Florence: whereunto we do correspondently appeale, and desire that their owne Surius may be our Orator, who [Page 79] reporteth the conclusion of that Councell to stand thus: Summus Potisex Imperatorem togabat, vt doctiores ex Pótificibus suis ad ipsum mitteret, qus [...]slas duas ambiguitates mehus explicare scirent. Imperator autc̄ nolens Episcopos suos de talibus quaestionibus agere, indoctiores ad Pontificem misit, à quibus cùm eadem ipse Pontifex repeujsset, hi responderunt, se nullam habere ad [...]slhaec respondendi [...]acultatem, Imperatori autem se omnia relaturos. Notwithstanding a little after the Pope said to the Grecians: Cum fratres Deigratià coniuncts sumus, &c A litle after, the Greeke Patriarch being [...]ow suddenly dead, the Pope laboureth to perswade the Grecians to elect now another Patriarch, whom he might confirme, to this end promising, that he would depose another, whom without their consent he had before time, euen tempore dissidij, elected Patriarch. Concerning this point concluding thus: Fiers iure non potest, vt nisi Patriarcham vestrum h [...]c elig [...]etis, electun. à nobis in posterum deponamus. Graeciresp. Patriarcham verò nostrum extra Constantinopolin nostro [...] neut [...]quam elig [...] posse: & hoc Imperator consuctudin [...]s nostrae non inscius, nequaquam permittet, vt hic electronem huiusmodi faciamus. This [...] their conclusion, and immediatly they tooke their mutuall farewell. Surius Tom. 4. [...] pag. 469. So [...] Binius. The Pope requiring conference with certaine Greeke Doctors, the Greeke Emperour then present restrained them: and the Pope earnestly desiring to confirme a new Patriarke among these Grecian Bishops, they absolutely refused his confirmation, as disagreeing from the custome of their Church.
2 Although therefore there had bene an vnion of the Grecians with the Romans in this Councell, yet (without which at this day the Romish acknowledge Bellar. Ies. Valentian. Ies. Vasques Ies. See aboue cap. 9. §. 2. lit. m. no vnion) we see no subiection: as hereafter will more fully appeare.
3 Their second claime of the consent of the Armenians, taken onely from the His omnibus explicatis, praedicts Armenorum Oratores, nomine suo, & sui Patriarchae, & omnium Armenorum, hoc celeberrimum Synodole Decsctum omnibus suis capitulis acceptant, nec-non quicquid docet Romana Eeclesia. Decret. [...]ugen. 4. in Conc. [...]orent paulo ante sinem Decrets. decree of Pope Eugenius, is so vnconsonant, that their last and best Chronologer, and compiler of the Councels, Binius, for the warranting ofit, is brought into a maruellous distraction, not knowing whether Vnde necessariò colligitur, Graecos & Armenos huc-vsque Florentiae permansi [...]le; vel, qu [...]d probabilius est, eandem Synodum post abitum Graecorum & Armenorum aliquot Sessionibus, qua [...]um Acta nulla extant, continuatats; vel saltem quandam aliam, ab hac Oecumenica Synodo diuersam, eodem anno, quo praedicta Synodica [...]pistola Eugenij, celebratam fuisle. Binius, Tom. 4 Conc. pag. 503. the Armenians continued at the Councell of Florence, or whether after the departure of the Grecians and Armenians, there were some other Sessions of the Councell continued, which haue not bene recorded; or whether there had bene another Synode gathered the same yeare. For certaine it is, those Armenians vttered not one word in the Councell of Florence. Thus whilest by the Councel they labour to confirme the consent of the Armenians, they haue not a little disabled the euidence of their Councels, supposing that there were Sessions and Acts, which haue not bene recorded.
4 Their last additament, signifying the consent of Abdisu, Primate of the Armenians, as subscribing to the Councell of Trent: because it is onely affirmed by themselues, without any witnesse, we passe ouer as sufficiently confuted by a learned Festiua fabula de Abdilu Patriarcha Aslyriae, & argu [...]c excog [...]rata: Cardinalis Amulius (qui Romae apud Pontificem agebat) liter as ad Conc. [...]egatos, 29. dic Augusts, anno 1562. scrip [...]t, quibus cos de re mirâ & inauditi certiores faciebat; nempe Abdisu quendam Patriarcham Aslyrtorum O [...]cntalium, a clero electum, populorum Christianorum fluuij Tigridis accolarum consensu (quae loca Imperio Turc [...]co & Pcrsico [...]am [...]ridem parent, anno superiore Romam appulisle, aliquot sacerdotibus stipatū & vno Diacono, vt à Romano Pontifice in suo Patriarchatus munere confirmaretur. Pontificem in Consistorio Cardinalium hunc Antistitem Abdi [...]u, post editam side [...]suae consessioné, & iusiurandum praestitum se nunquam ab obseruatione Deretorum Constitutionum (que); sedis Apostolicae discessurum, &c. Gentilet. Exam. Conc. Trid. lib. 4. in Sess 21. A matter of this moment [...] a man of that rare commendation, as was giuens of him, had bene worthy to haue bene presented to the Councell of Treat, if he had not bene a non ens. We approue not Osianders censure▪ Apolog. pag. 7. concerning the Christians in mount Libanus, [...]erming them Popish. from some stying speech. Lawyer, not hitherto (as we thinke) herein contradicted by any; by whom it is reiected as an idle figment. We further reioyne.
The argument of the Apologists from the example of the Greeke Church, doth vtterly crush the head of Popedome.
SECT. 2.
5 Although their former Assumption, concerning the Apolog. pag. 8. in the end. late submission of the Grecians and Armenians to the now Romish Church, were true; yet were this but new Logicke, from a late Act to conclude an ancient Right.
6 Neuerthelesse this their Assumption must necessarily be forcible against themselues, if we shall proue from the testimonies of their owne Doctors, that the Grecians did ordinarily disclaime the now vsurped authoritie of the Bishop of Rome.
7 Our Aduersaries, indeed, make pretence of an acknowledged subiection of the Grecians vnto the Sea of Rome, Sub Innocentio 3. in Concilio Lateranensi Graeci (vt ipse ostendit) in Ecclesiae Romanae obedientiam redierunt. Bellar lib. 3. de Sacram. [...]. 21. 5. Tertiò. Innocentius vixit anno 1195. Platin [...] in eius v [...]ta. Anno 1195, in the daies of Innocentius the third: and of a second, Concilium Lugdunense oecumemcum, anno 12 [...]4. sub Gregorio 10. contra errores Graecorum celebratum est. Paulo post: In quo Graeci se in omnibus Pontifici, vt scribunt N [...]uclerus & Iohannes de Oppido, sulnecerunt. Binius [...] in the form of Councels, and pretermitted by their [...] Surius, one otherwise omitting nothing which may make for the authoritie of the Pope. Anno 1274, vnder Gregory the tenth: and yet againe of a third, Anno 1438, vnto Eugenius the fourth: but notwithstanding all these their suggestions, many of our Aduersaries are inforced, by the light and concourse of storie, to complaine of a separation of the Greeke Church from the Romane, from this present age the space of Quingentis annis à Latinis Graeci fuerunt diuisi. Alphonsus Castro, haeres. De Graecis. & Conc. Basil. Sess 24. apud Surium. Quingentis annis (speaking of this present age) à nobis Graeci separati fuerunt Bellarm. lib. 1. de Extrem Vnct. cap. 4. fiue hundred, yea Graeci diuisi fuerunt à Romana Ecclesia, annis 800. Bellar. praef. in contro. de Rom. Pont. §. Vndé eight hundred yeares: and yet more, by iust computation the diuision may be proued to haue bene of a thousand one hundred yeares continuance.
8 In briefe, their Iesuit Maldonate saith, that Graeci maximè hanc potestatem semper Romano Pontifici inuiderunt. Maldon. Ie [...]om. in Matth. 10. 2. the Grecians did alwaies enuie the supreme authority of their Pope, which they do not admit of at this day; as both by their A Romana Ecclesia iamdiu recessit Graecia, nec nunc patitur Rom. Pontificem apud se authoritatem aliquam exercere. Bellar lib. 1. de Rom. Pont. assertion, and The Iesuits in their travel [...]: Multa sane socij terr â mariue perpessi:—Alexandriam delati—Patriarcham salutant:—nunquam impetrari ab illo potuit. vt cum Rom Ecclesia in gratiam rediret, summumue Pontificem Christianae Ecclesiae caput agnosceret. Rabadin trade vita Laynis Ie [...]es Andraeam Schottum translata, lib. 2. cap. 10. experience is proued. Wherefore if the example of the Grecians (as is pretended,) subiecting themselues vnto the Church of Rome the space of 10, or 20 yeares, may induce Christians to submit themselues vnto the same Sea; then the confessed example of the same Greek Church reiecting the now vsurped Papal authoritie, for many hundred yeares together, yea euen (as might be proued) alwaies vnto this day, must a fortiori perswade vs of the noueltie of their Romish claime, and vanitie of this their proofe. Wherein againe they insist.
CHAP. XII. THE ROMISH APOLOGIE.
And most full and plaine witnesse hereof is the answerable It appeareth by the Treatise published by the Protestants, diuer [...]e of Wittenberg, anno 1584. entituled Acta theologorum Witebergensium & Hieremiae Patriarchae Constantinop. &c. that the Greeke Church at this day, though deuided from the Latin, professeth to beleeue Innocation of Saints, Relicke, worshipping of Images, Transubstantiation, Sacrifice, the signifying Ceremonies of the Masse, Auricular confession, enioyned Satisfaction, Confirmation with Chrisme, Extreme vnction, all the seuen Sacramēts, Prayer for the dead, Free will, Monachisme, vowed Chastitie, the fast of Lent, that Priests may not marrie after orders taken, &c. See this alledged in particular hereafter Tract. 1. ss. 7. in the inargent, at figure, 11. And Crispinus in his discourse of the estate of the Church, pag. 203 initio, affirmeth, that Anno 8 [...]0. the Greeke and Latin Churche [...] became deuided onely for the Prima [...]y and d [...] of cerem [...]onies: so fully did they at that time consent in all other points. And concerning the other Orientall Church [...]s further remote, Osiander (in epitom. histor. Eccles. cent. 16. pag 970. post med.) saith, Ho. anno 1585. Christiani qui, [...] who inhabit neare to mount I [...]thanus, became at last conquered, and subiect to the Turk [...]sh Empire, neither [...] at, for the Christians in the East haue not sincere religion, but are a part of Art [...] [...]sh. testimony of our learned aduersaries: by which foresaid example of so many remote nations, so farre distant each [Page 81] from o [...]her, as namely, Wales, Graecia, Armenia &c. conuerted As concerning the conuersion in the Apostles times of Armenia: see Chemnitius examen. part 2. pag. 7. b. paulò ante med where he saith: Arme [...] Bartholoma [...] Euangelium praedicauit. Of the like conuersion of India, see Osiander, Cen [...]. 1 pag. 37. circa med and Paulus Venetus l. 3 c. 27. & 43. and [...]ayton Armen. lib de Tartaris, cap. 6. The like conuersion of [...] appeareth by Pauls epistles to sundrie of that nation, as to the Corinthians, Ephesians, Thessalonians. And see re [...]. And concerning the like con [...]essed conuersion of Wales, see heretofore pag. 4. in the margent there, at the letter, in. vndoubtedly all of them in the Ap [...]stles times, and agreeing so farre with vs, and against our aduersaries in so many principall points of faith, is not o [...]scurely signified that our now Catholike R [...]ligion is that Primitiue faith, which the Apostles thems [...]lues first planted in all nations.
THE PROTESTANTS APPEALE, Particularizing the Articles of the Grecians.
SECT. 1.
BY this instant pressing vs with the examples of the Grecians & Armenians, we obserue the singular diligence of these obiectors, who search all corners to find out any thing, which may carrie in it the least colour or shadow of any argument for aduantage of their Romish profession. But we answer, that seeing in this Greekish case they are contented that we shall consult with the Greeke Archbishop by Apolog pag. 7. The treatise of I [...]ren [...]as the Patriarch of Constantinople. [...] Author [...]. lib. 1 de [...] Vnct cap. 4. [...]. Praetered. them alledged, we will also first oppose against them Nunquam nos cum [...], Eccl [...]sia de Pri [...]atu contendi [...], [...] con [...]ue [...]udo, [...]q [...]e [...] decl [...]ratur. Quanam t [...]ndem hu [...]us dissidij causa [...] qu [...]d scilicet quaestio controuersa non sit communi Occumenica [...] Decr [...]to confirmata, quò [...] [...] solutio expli [...]atioue non fiat exveteri Patru [...] in [...] negotijs con [...]u [...]tudin [...], [...]ed quòd [...] quidam magistrorum s [...]bi partes sumunt, alios ve [...]ò instar discip [...]lorum dicto eor [...]m audiente [...] l [...]bere ve [...] t [...] Verum non [...]ta se habent [...] id est, ipsa Patrum Decreta [...] rei idoneum testimonia [...] [...]be [...]t corum acta▪ quae in [...]unc vsque diem literis consignata seruantur. Dicunt Roma [...], penes Papam [...] esle, [...] Synodum v [...]ca [...], de [...]cclesiasticis negotijs statuere: quodsi autern Papae tribunal his de [...]ernendis sufficit, [...] id est [...]uperfluus & superuacaneus erit sanctorum Patrū conuentus. [...] luhu [...] Papa, & [...], & Caelestinus, & Leo, & Agatho, quorum in [...]gni pietati patres testimonium praebuerunt, n [...]que tan ē [...]nquan [...], sed vni cum alijs fratribus conuen [...]entes, adiuuante Spiritu sancto & dogmata stabili [...]bant, & pacem [...]ccle [...]s conciliab [...]nt. Quis [...]tur dubitet omnem dissidij causam in hac vna re positam esse? Nilus Arch [...]tis [...] T [...]essal lib. [...] plura alia suse in hanc sententiam. Nilus, not long since Archbishop of Thessaly, for our aduocate in some particulars, and first begin with the now professed Romish Primacie: The Greeke Church (saith he) though it neuer denied the Primacy of order to the Popes of Rome, yet that their assumed predominance of authoritie it alwaies impugned: viz. that iurisdiction whereby euerie Pope challengeth a power of calling generall Councels, and determining causes at his owne discretion, hereby transgressing the decrees of antiq [...]itie, the practise and examples of [...]lder godly Popes, and finally, frustrating the formall nature of a Councell.
2 In some other opinions the Greeks are in a sort pendulous betweene both; they See aboue, §. 3. do not properly inuocate the Saints, nor beleeue that they heare our praters, but thinke onely, that the fauour they haue with God is alwaies auail able for vs. The difference then is, that the Protestants, though they do not inu [...]cate the Saints, because they do not heare (a reason Notandum est quod ante aduentum Christi, ancti qu [...] moriebantur non intrabant coelum nec Deum videbant, nec cognoscere poterant ordinariè preces supplicantiu [...], Ideo non [...]isle consuetum in veteri Testamento, vt diceretur: [Sancte Abraham, ora pro me.] Bellar. lib. 1 [...] beat Sanct [...] 19. sufficient;) yet do [...]
the Grecians dissent from the now Romish profession in the Coniugium Sacérdotibus permittimus ante ordinationem. Patriarch. Resp. 1. cap. 21. (th [...] booke obiected by the Apologists) which doctrine the Romanists condemne Prohibeinus me [...]itò. Concil Trident. Graecorum error est oportere Clericos antequam sacros Ordines suscipiant, vxores ducere Bellar lib. 1 de Cleric. cap. 19. Licuit in Ecclesia Orient [...] etiam post ordinationem contra ere matrimo [...]um. Caiet. Card. Opuse. Tr [...]ct. 27 teste Greg. Valent. Ies. Tom. 4. disp. 9. q. 5. Nos quoque illis Sacerdotibus, qui se continere non possunt, antequam consecrati sunt, coniugium permittimus: Deus enim coniugium piaecepit, nec ignor amus coniugio Sacerdotibus interdicto, impi [...] ab illis committi. Patriarch. Resp. 1. pag. 129. Mariage of Priests; in denying three degrees of Greci—post Ordines sacros nullum ex minoribus ordinibus admittunt, praeter Lectorem alios autem (viz. Ostiarium, Exorcistam, Acolythum) inter sacros ordines non numerant. Alphons. lib. 11. hares. vlt. sacred Orders; in Error Graecorum est non miscere vinum aqua in Eucharistia. Alphons. ibid. lib. 6. hares 7. D [...]sallowed by the Romanists, Alphons. ibid. Roffensis, Bellarm. not mixing water with wine in the Eucharist; in vsing [...]: id est, Nos non in paue azymo, sed in fermentato celebramus. Patriarch. Resp 2 cap. 4. Contrary to the Papists, as Roffens. contra Luther. Capt. Babyl. cap. 3. vnleauened Cakes; in Dicitis (Protestantes) in Eucharistia participandam esse vtramque speciem, & recte dicitis, [...], sic & nos facimus. Patriarch. Resp. 1. c. 21. Permissi sunt Graeci in Eucharistia vtramque speciem administrate. Dinius Tom. 4 Conc. pag. 504. For the which the Bohemians were condemned. ministring the Sacrament of the Lords Supper in both kinds; in Res ipsa clamat, inquit Hoffmeisterus, tam in Graeca quám in Latina Ecclesia non [...]olum Sacerdotem [...]acrificantem, sed etiam—reliquam plebem, aut saltem plebis aliquam partem communicasse. Cassander Consult Art. 24. de Missi [...] solitarijs. not admitting priuate Masse; in the diuers Quaestio erat inter Graecos & Latinos, quibus verbis fiat illa mutatio, &c. Bellar. lib. 3. de Eucharistia cap. 21. words of Consecration. We omit their assurance Veniamus ad Iesum misericordens, nihil omuinò dubitantes: [...]. Patriarch. Resp. 1. cap. 4. of grace in Christ Iesus, which our Aduersaries make onely Est tantum certitudo coniecturalis. B [...]llarm. lib. 3. de Iustif. cap. 11. coniecturall; and their renouncing all Facienda sunt bona opera, sed in ijs non est confidendum, ex dicto quod est, Nc intres in iudicium cum seruo tuo, Domine, &c. Patriarch. Resp. 1. cap. 6. confidence in merits.
11 What need any further inquisition? If the dissention of Grecians with Protestants were so infinite, as is pretended, the Greeke Patriarke, writing vnto Protestants, could not haue vsed this doxologie and congratulation vnto them. Nunc Deo omnis gratiae authori gratias agimus, & laetamur cùm alijs multis, tum non minimù [...] in hoc, quòd in multis vestra doctrina cum nostra consonat Ecclesia. Patriarch. Resp 2. pag. 200. in initio, & Resp. 1. pag. 148. Neuerthelesse let our aduersaries deliuer vnto vs the Apologie of the Grecians, (Graecorù Apologiá om [...]lam in [...]omis Concil. cum tamen earn in Concilio Fetra [...]ensi habitam fuisse ver [...]simile est. Volcanius praf. tract. [...] Archsepisc. Thessal.) which is thought to be in the Vaticane: and so shall neither our Authors haue cause to mistake the opinions of the Greeke Church, nor the Apologists to take so many ex [...]eptions. Lastly, let any peruse these errors following, which both the Protestants and the Romanists We giue thanks vnto almightie God (saith he) and do reioyce, that in many things you accord with our Church. And if the dissention of Protestants with Grecians must be held so preiudiciall, what account can our Aduersaries make for their aboue-cited oppositions? and for other opinions held by Grecians, which our condemne in the Gr [...]cians. Quae apud nos est sancta Dei Ecclesia, patria est Ecclesiarum,—Capitis que locum obtinet, &c. Patriarch. Resp. 1. pag. 103. Nos trinis immersionibus baptizamus, Latini vero vná, quod non rectè fit Ibid. pag 63. Hanc haeresin tuentur Graeci, nullam animam ante diem indicij esse beatam. Alphonsus de Castro, lib. 3. hares. 6. tit Beatitudo. Bellar. lib. 1 de Beat. Sanct. cap. 1. Negant Spiritum sanctum procedere à Patre & a Filio. Hanc haeresin tutati sunt per multas annorum centurias. Alphons. ib. lib. 5. hares. 12. Tenent fornicationem simplicem—non esse peccatum mortale. Alphons ib. lib. 7. tit. Fornicatio Graecorum error est, oportere Cl [...] cos, antequ [...]m sacros ordines suscipiant, vxores ducere. Bellar. lib 1. de Cleric. cap. 19. Graeci aliquando damnantes formam baptizandi, quam Latini habent vn [...]s mersionis, rebaptizabant [...]atinos, qui eâdem form â carebant. Bellar lib. 1. de Bapt cap. 3. And then shall [...]e by these iudge the Apologists guilt [...] of a foule Non sequitur. Aduersaries call errors and heresies?
12 Or how will they defend their Indulgences for soules departed, the single life of their Clergie, their obliging consciences in mortall sinnes by institution of new lawes, their Communion onely in one kind, their saying Masse for the dead, their taking mony for Masses, their esteeming Confirmation, and extreme Vnction to be Sacraments? all which (as their owne Damianus à Goes noteth) are directly contrary vnto the profession of the In epistola Imperatoris Aethiopum ad P [...]ntificem R [...]manum, anno 1524. [...] Aethiopum Ad anim [...]rum re [...]ssionem Patriarcha indulgentias nullas dat, pag. 213. Inito matrimonio in ordinem Presbyterorum recipiuntur: quod a Paulo accepimus, qui mauult Cl [...]ricum & Laicum nubere quám [...]. p. 215. Episcopi nostri nec per se, nec in Concilijs opinantur vllas se leges condere posse, quibus ad mortale peccatum obligari quis possae p. 226. Assumimus corpus Domini, & quidem sub vtraque specie p. 227. Sacramentum Eucharistiae non setuatur in templis apud nos, vt fit apud Europae [...]. Nullam pro remissione animarum fa [...]mus Missam;—pro Missa mercedem nullam accipimus. p. 228. Apud [...]os confirmationem & chrisma a siue olei vnctionem pro sacramento non haberi. p. 226. Damianus a Goes Lusitanus. Aethiopians.
That the former argument vsed by the Apologists, and taken from the examples of remote Nations, is not onely not iudicious; but also (as is proued by the contradiction of their owne men) maruellously ridiculous.
SECT. 3.
13 We are not contented to haue made the incircumspection of the Apologists visible, but contend also (the cause enforcing vs hereunto) to make it, as it were, palpable vnto our Reader. And for a more plaine manifestation hereof, we repeat their argument; By the examples of remote Nations (say they) so farre distant one from another, conuerted doubtlesse all of them in the Apostles times, and agreeing with vs in many principall points of faith, is not obscurely signified, that the now Catholike (meaning Romish) Religion, is that primitiue faith, which the Apostles themselues planted in all nations.
14 This is the argument which these obiectors haue so vrgently pressed, we haue partly confuted, and now further instance against them, and obiect the examples of Moscouites, Aegyptians, Aethiopians, Armenians, and other such like remote Nations, who all haue their publike praiers in their vulgar and knowne tongue. Herunto their Certum est, inquiunt (Protestantes) Ruthenos, & Aegyptios, Aethiopes, & Armenos & quosdā alios celebrate diuina officia in lingua vulgari.—Respondemus, nos non permoueri Barbarorum exempli [...]. Salmeron Ies. Com. in 1. Cor. 16. Disp. 30. §. 7. pag. 271. Iesuit Salmeron is contented to answer, saying, What haue we to do with the custome of such Barbarians? and their Cardinall Obijciunt (Protestantes) nunc Ruthenos, Armenos, Aegyptios, Aethiopes, & nescio quos alios populos suis vulgaribus linguis sacra facere. Respondeo, exemplis Ruthenorum, Armenorum, & similium non magis nos moueri, quám moueamur exemplis Lutheranorum, Anabaptistarum, & Caluinistarum. Sunt enim etiam illi vel haeretici, vel schismatici. Bollar. lib. 2 de Verbo Dei, cap. vlt. in fine. These examples are obiected by Protestants, not so much to proue the necessitie of Prayer in a knowne tongue, which is sufficiently proued by Scripture; as to satisfie their Aduersaries demaunds, who commonly say, that except the three languages of Hebrue, Greeke, and Latine, the publike Seruice was not in common tongues of other nations: so that from the examples of such remote nations the Apologists dispute de iure, and Protestants rather de facto. Yet Bellarmins hath Luely recanted his former grant: Non omnino approbo hanc solutionem. Bellar. Recog. oper. pag. 5. Bellarmine, no lesse disdainfully; We are no more moued (saith he) with the examples of Moscouites, Armenians, Aegyptians, and Aethiopians, then with the examples of Lutherans or Anabaptists; turning the argument which was vrged by the Apologists, for (as they haue pretended) no obscure signification of a Catholike Religion, into a scorne and reproch, as relishing no better in their tast then an humour barbarous, or Anabaptisticall.
15 Whereby the discreet Reader may perceiue how fit men these Apologists be to challenge all Protestants vnto disputation. But we leaue the examples of strangers, & come, at our Aduersaries call, vnto the examination of the iudgement of ancient Fathers. [...]
Whether, in the question of single life, the iudgement of some Fathers be not iustly taxable.
SECT. 3.
6 Their owne learned Cardinall Caietan requireth attention, teaching vs, that See confessed aboue, lib. 1. cap 2. sect. 38. c. Christ neuer prescribed any vow to a man for the obtaining of perfection: and it is somewhat obserueable which their Cardinall And Cardinal Bella [...]mine, cum scriberentur Scripturae sanctae, nondum coe [...]erat vsus vouedi Sanctis. Lib 3 de cultu Sanct. c. 9. §. Praeter [...] a nom [...]. Bellarmine affirmeth, viz. Whilest the Scriptures were in writing, the vse of vowes was not begunne. Which is a sufficient proofe of the no-necessitie of vowing. After this we find that the age next abutting vpon the Apostles time, did practise a perpetuall vow of virginitie; which being garded with a iust moderation, may be iudged both commendable and conuenient. Neither doth P. Martyr (as the Apolog. pag. 9 not [...] (¶.) Apologists do in their text cunningly suggest) say, that Epiphantus and many other Fathers erred therein, that is, in admitting of a profession of vowes; but (as in their See the testimony of P Martyr, note (¶) margent his testimonie doth expresly declare,) As P. Martyr find in the same place, l [...]t [...]. for holding it a sinne to breake a vow in case of necessitie. And that this is a doctrine reproueable, and declined from the sinceritie of See aboue lib. 1. c. 2. §. 35. the Word, hath bene alreadie proued by the confession of some See aboue lib. 1. c. 2. §. 35. Romanists, by the practise of See aboue lib. 1. c. 2. §. 35. some Popes in their dispensations, by the testimonie of some See aboue lib. 1. c. 2. §. 35. Fathers, and by the necessarie consequents of our See aboue lib. 1. c. 2. §. 35. Aduersaries conclusions.
7 Some Fathers (we confesse) seeme to exceede a meane, in so extolling virginitie, that thereby they debase wedlocke too much, a state by Gods ordinance [...] 13. honourable: which is (as P. Martyr complaineth) Apolog. pag 9. lit (a) & (f), [...] should haue added out of the Centurie, Facilè ex Ignatio iudicari possit, noluisse [...]um laqueos con [...]ci entijs injic [...]ie. And of Scultetus, Sed p [...]etas istius aetatis spontanea, & ita vt suo coniugio laus integra maneat salua. paulò impensiùs virginitatis studium venerars; and therefore is he noted of these Apologists as one derogating from the ancient truth.
8 This is their ordinarie manner of challenge, which proceedeth from an vnpardonable ignorance in them; because they might haue learned from their owne Doctors, that some Fathers did erre herein: and therefore doth their Tertullianus defendit Montam er [...]orem, nuptias secun [...]s damnar in libro qui inscribitus, Monogamia. Alphonsus de coelibatu, part. 2. cap. 8. of whom S. Hierome saith: Tertullianus specialiter aduersus Ecclesiam texuit volumina de pudicitia & Monogamia. Hieron. in Catalog. Alphonsus reproue Tertullian, as erroneous in the case of second mariage; some See hereafter, lib. 5. cap. 9. sect. 1▪ Rhenanus in Arg. Tert. de exhort, ad continent which is apparent in S. Hierome. Si seculi homine [...] indignantu [...] in minori graduse esse quam virgines, miror Cle [...]icos & Monachos & continentes non id lauda [...]e. quod [...]ac [...]unt: castrant se ab vxori [...]us suis, vt imitentur virginum castitatem: & idip [...]um v [...]lunt esse maritatas quod virgines? Hieron. Apol. lib. aduers [...]s Iouin. Romanists reprehend S. Hierome, as too rigorous against wedlocke; another hath already taxed S. Gregorie for a [...], that is, one too much hating the state of marriage.
9 By this we may perceiue, that these obiectors haue bene more zealous in defending the persons of ancient men, then of acknowledging a discernable truth, auouched by Protestants, and now partly confessed by our Aduersaries themselues. viz. that some Fathers haue too much magnified virginitie, and therefore should their opinions be rectified by S. Augustine his moderation, who conceiued a personall case, Augustious non audet anteponere virginitatem Iohannis coniugio Abrahae. Erasmus in August. cap. 21. de [...] coni [...]g. wherein (as their Author saith) he durst not preferre virginitie before wedlocke. o Gregorius Magnus erat [...]. See [...] lib. 1. cap. 2. §. 33 &c.
[Page 89] 10 Thus haue we warranted the censure of Protestants, concerning the incommodious speeches of some Fathers. We approch neare to the iustification of their cause, and shew
How much the now Romish Religion dissenteth from the purer Antiquitie of the primitiue Church in the question of Vowes; by proofes out of our Aduersaries confessions, concerning two points.
SECT. 4.
11 When we compare differences of times, as now and then, the first discordance appeareth to be in respect of the age of Votaries: for whereas the 1. Tim. 5. 9 A widow not vnder 60 yeares. Apostle required in his widowes the age of threescore yeares, and after-times would not admit Conc. Carthag. 3. Non ante an. 25. virgines cō secrentur. Can. 4 See Espencaeus de continent. l. 4. c. 3. An conueniat quae in Ecclesiam irrepsit cōsuetudo, &c. virgins vnder 25 yeares old; nor Sanctimoni [...] les, quantsilibet vita [...]arū & [...]ores probati sunt, ante annum aetatis suae 40 non velētur Conc. Agathens. can. 19. & Conc. Caesar. August. Non velandas esse virgines, quae se Deo vouerunt, nisi qua [...] aginta annorū pro [...]arâ aetate, quá sacerdos cōprobauerit. Can. 8. vetled Nuns till fortie: their late Bellar. lib. 2. d [...] M [...]nach. cap. 35. Councell alloweth boyes, and girles to vow at the age of sixteene: which we account to be an alteration of discretion into indiscretion.
12 The second difference is their doctrine of presumption, perswading [...]tiamsi non omnes habent potentiam pro [...]mam, habent tamen remotâ, & possu [...], si velint, precibus impetrare pot [...] tiam proximā, id est, vires ad con [...]inendum. Bellar. li. 2. de Monach ca. 31. §. Illud autem. He expoundeth Desiderium efficax: to be, efficax deside [...]ium continendi. Ibid. So doth also Maldonat. Ies. Com. in Matth. 19. 11. euery one to be capable of the gift of continency, who will but seriously pray for it. As though their wisdomes could prescribe better remedy 1. Cor. 7. 2. for auoiding of fornication, then that which the holy Ghost hath prouided, viz. Let euery one haue his owne wife. In which respect we haue it confessed, that Hieronymi soror institutum Virginis a [...]ipuit,—sed multum & hoc dissimile ab harū cōd [...]tione, quas hod [...] ferreis cancellis, seu feras indomitas inclu [...]as tenc [...]. [...] paulo post; Cum [...]a demùm religio sit accepta Christo, non quae vi extunditur, sed quae v [...]tr [...] à volentibus offertur. [...]asmus in vita Hieron. ad G. Warramū Archiepisc. Contuar. circa medium. S. Hieroms virgins differed from the virgins of these times, whose best restraints of virginitie are barres and walles. So little confidence, it seemeth, they haue in their pretended remedies.
13 And whereas we find diuerse Ancients to consult immediatly with the Oracle of God, where it is written thus; [Matth. 19 11. [Non omnes capiunt verbum hoc.] id est, Non omnes praestare possunt, vt sint sine vxore, quia carent dono continentiae. All men receiue not this saying:] and hence concluding (as our learned Aduersarie and Sic fere omnes exponunt:—quam interpretationem adduci non possum vt sequar, Maldonat. Ies. Com. in Matth. 19. Amongst these Almost all, are Origen, Gregory Nazianzene, Ambrose, by name specified of him. Iesuite confesseth) that almost all that comment vpon this place of Scripture do note, that all men are not capable of the state of single life, because they haue not the gift of continencie: hereunto he vouchsafeth only this answer: But I (saith he) do not agree thereunto. Such is the partiall practise of our Aduersaries in condemning Protestants of impudencie, for refusing the testimonies, although but of a few; & yet will he haue it held a point of learning and wisedome in themselues, to reiect (as oft as they list) almost all.
14 Which their opposition vnto Fathers might seeme more tollerable, if herein they did not also crosse and thwart the expresse and plaine direction of the Spirit of God in the Word, exhorting married parties, euen now 1. Cor. 7. 4. To the married I say, Defraud not one another, except it be with consent for a time, that you may giue your selues to fasting and prayer, that Satan tempt you not by your incontinencie. fasting & praying, to returne vnto the dutie of marriage bed, intimating thereby, that the act of wedlocke is ordained & sanctified of God to auoid Satans temptation vnto incontinencie; and that there is not sufficient vertue in prayer and fasting, for subduing of Satans force in all such like temptations. Which [Page 90] doctrine of Protestants we haue proued to be true in parties vnmarried, who haue not receiued that speciall gift: confirming this by direct Scripture, and the confessed suffrages of See [...] it t [...]e l [...]tter, [...]. almost all ancient Fathers; amongst whom we haue cited by name, Origen, Gregory Nazianzene, Ambrose; to whom we haue adioyned the testimonies of S. [...]omnes virgi [...]es esse poss [...], [...]unquam & Don inus [...] [...]ier [...]n. aduers [...]. 1. tag. 41. Hierome, and S. Nunc rectissin. è dicitur, [Qui potest capere, capiat.] qui [...] Aug de [...]. lib. 2. cap. 12. Tert [...]llian indeed [...] de p [...]dici [...]a, w [...]h he [...] witnesseth. (See before §. 3. lit m.) But S. Hier [...]m himselfe, [Qui p [...]test capere, [...] c [...]nsideretvires suas, vtrum possit virginalia & pudicitia implere praecepta: per se enim castitas [...] & que. [...]bet ad s [...] ailici [...]n [...] ▪ [...]ed considerandae sunt vires, vt qui possit capere, capiat. Hieron. in Matth. 19. Augustine. Hence appeareth the second Romish aberration from antiquitie, by changing a cauti [...]n into a presumption.
Other two points of our Aduersaries defection from Antiquitie.
SECT. 5.
15 Thirdly▪ the holy Father Si qu [...]s legitimam comm [...]tionem, & liberorum, procreationē, corruptelam & pollutionem appellet, tal [...]s inhabitat. [...]e Aposta [...]a [...] [...] nem fo [...]e [...]. Ignati [...]s e [...]ist. ad [...]. Ignatius doth account that Christian no better then one p [...]ssesse [...] with a spirit of the Diuell, who calleth lawfull coniugall office a pollution. An [...] [...] Ancients, according to the phrase of holy He [...]. 13. 4 Scripture, do generally grace [...] [...]ffice of marriage-bed, with the termes of In on nibus [...] Paphnutius in Conc. Nice [...]o, vi [...] cum vxore legitima concubitum, castimoniam appellauit. Socrat [...] [...] ▪ 1. ca [...]. [...]. honorable, and vndesiled [...]. [...] [...]fterwards queazie superstitiō began so much to dislike the marriag [...] [...] Mi [...]ter [...], as for that onely cause to abhorre their functions, vntill that an ancient Si quis discer [...]it Presbyterum comuga [...]um, tan quam occasione nuptia [...]um, quòd offerre non debeat, & ab eius oblatione [...]deo abstinet, Anathema sit. [...]. [...]. Councell condemned that popular abuse, and pronounced the contemner of such a Minister, Anathema, and accursed of God.
16 Againe we reade, that the state of marriage hath anciently seemed verie lothsome to many hereticall stomacks, who haue therefore bene condemned by ancient Fathers: one kind of them Di [...]nt gloriosi [...] [...]actatores, se Dominum imitari, qui neque vx▪ [...] duxc [...]it, &c Clemens A [...]x. Strom. lib. 3. boasting themselues, that they did herein imitate Christ: others, Aposto [...]ici quise arrogantissim [...] isto nomine vocauerūt, eo quod in communionem non reci [...] erent vtentes comugibus, & res proprias possidentes, quales liabet Ecclesia Catholica & Monachos S Clencos plunmos. August [...]. 80 arrogantly calling themselues, Apostolicall, because of their single life: others Cataph [...]ygae dicebant, non accedas ad [...]e, quia mundus sum: non accipio vxorem.—Na [...]ar [...] [...] sum, non bibens vinum sicut illi. Orig. apud Pamphilum in Apolog. glo [...]ing so much in the sanctitie of this condition, that euery professor thereof said to the married parties, Come not neare me, for I am cleane, because I haue no wife.
17 And may not our Aduersaries seeme in a sort, to bewray a resemblance of like distate, who impute vnto marriage an inseparable impediment vnto holy Orders; because (as it is by them pretended, and hath bene [...] [...]ap 2. § [...]4. confuted) of the inherent pollution in the act of wedlocke; by comparison of the pollution of the old law? By which reason they may aswell conclude, that a Priest is polluted by the corpes of a dead man, or eating Swines flesh: whereas orthodoxall Diuines can distinguish betweene a pollution ceremoniall, and morall. Yet their [...] carne su [...]t, dicente electionis va [...]e, Deo place re non possunt. Syricius Papa [...] ▪ 1. [...], pag. 49▪ [...] ex [...]sition doth as well inuolue all godly married men in the guilt Carnalit [...]e. Pope, and [...] veterilege [...] immunditi â pollutis non licebat vel edere panes propositionis, vel manibus contrect [...]re res sacras, vel templum ipsum intrare: multò minus his conuenit sacrorum nostrorum administratio, qui vxoribus suis, liberisque procreandis vacant, &c. C [...]sterus Ies. Enchirid. cap. 17. See likewise another, viz Priests, in detestation of the marriage of Ministers, do euen for this cause brand [Page 91] Protestants with the vile termes of And if any be so mad, as to credit fleshly Ministers, and carnal teachers, which haue corrupted our age with fleshly and beastly libertie. M. Bishop against Perkins in the Quest. of Vowes, §. 16. carnall, fleshly, and beastly Ministers: which epithets are neuer applied in the booke of God, or in the volumes of the Fathers, but onely vnto mortall and detestable sinners.
18 Therefore must this their censure of carnalitie, as well seize vpon the high Whose office was dayly to minister before the Lord, being therein a figure of Christ, and hauing engrauen in [...] frontlet, Holinesse vnto the Lord, Exod. 28. 36. Carolus Sigonius de Repub Heb. lib. 5. cap. 2. ex Aug. Priest of God in the old Testament, who dayly presented himselfe in Incense before the Lord; and vpon S. An etiam Apostolos reprobant? Petrus enim & Philippus filios procre [...]runt, Philippus autem filias suas [...] tradidit. Clem. Alex. Strom lib. 3. Which is consonant vnto the Romish Legend, wherein we reade, that in the dayes of Domitian, Flaccus a man of great nobilitie, desired to marrie Petronilla the daughter of S. Peter. She must be supposed by course of story to haue bene either three score yeares of age, and then no fit match for a yong man: or else to haue bene begotten after that S. Peter was an Apostle: as Baronius (anno Christi 69. num 33. 39) obserueth; if the story shall be supposed to be true. Peter in the new Testament, whom their owne story recordeth to haue begot a daughter (as by collation of times is to be collected) in the dayes of his Apostleship.
19 Nor this onely, but moreouer all Christians enioying the honour of wedlocke, must, by their former accusation, be likewise iudged carnall and fleshly: which we haue proued in one degree to be the breath of ancient heretiks, who in pretence of sanctitie, abhorring marriage, did but offer poison in a golden cup. This therefore is a third difference, turning that act into the reproch of pollution and filthinesse, which God in his word hath sanctified, and graced with the terme of vndesiled. Next followeth
A fourth aberration from Antiquitie.
SECT. 6.
20 There is another point of doctrine, wherein antiquitie hath yeelded vs her voice, saying from S. Augustine (as is confessed,) that Augustinus, Basilio aequalis, permultis rationibus probauit, connubia post votum contracta non debere d [...]. Polyd. Virgil. lib. 7. Inuent. cap. 2. the marriage contracted after the vow may not be dissolued; and from a In Concilio Neoca sa [...]ensi, &c. See aboue lib 1. cap. 2. § 35. And this is apparent by the [...] in Su [...]n [...], T [...]m. 1. pag. 298. and pag. 278. Councell, rather punishing him who shall after his vow of continencie commit fornication, then him who shall contra [...]t himselfe in matrimonie. The truth hereof is Apostolicall, as is plaine in S. 1. Timoth. 5. 11. Paul, exhorting that the yong wanton widowes should rather marry. And that these were Votaries, it is held by the common consent of anciēt Fathers, who thereby teach in like case, that the mariage made after the vow of virginitie, ought not to be dissolued; Maluissem equidem viduas hasce à pactionibus cum Christo initis minimè desciuissent, sed cum nuptias malint, & ipse assentior, dummodò iuniores sint quae nubere volunti est enim fatius matrem familias fieri, quà [...]per domus alienas vagari, &c. Theophylan 1. Tim. 5. Theophylact saying of such, It is safer to marrie; Oportebat quidem—fidem [...]are, quoniam autem illa non fiunt, melius est ista fieri quàm illa. Chrysost. in 1. Tim 5. hom 15. Chrysostome saying, It is much better to marrie: to whom See aboue lib. 1. cap. 2. §. 35. Cyprian, See before lib. 1. cap. 2 §. 35. Augustine, Sanctum virginum propositum quarundam non bene se agentium nomen infamat, quibus apertè dicendum est, vt aut nubant, si se continere non possunt, aut contineant, si nolint nubere. Hieron. epist. ad Demetriad in fine. Hierome, and Melius est lapsum à cursu (scilicet virginitatu) palàm sibi vxorem sumere, &c. Epiphan. heres. 61. calling the breach of vow , [...] the wallow in whoredome [...]. Epiphanius do consent.
21 Now what little affinitie there is betweene this doctrine and the Romish, may be knowne best by the language of their present Schoole, wherein we find three of their principall Iesuits contrariwise to affirme, concerning Votarists, that Sacerdos si fornicetur, aut domi concubinam foueat, tametsi graui sacrilegio se obstringat, grauius tamen peccat, si matrimonium contrahat. Coster. Ies. Enchirid. cap. 15. it is better in some respect for such daily to play the fornicator, and to keepe a Concubine, then after a vow, to be contracted in wedlocke. [...]
(we see) there is contained a profession both of a sacramentall truth, in the outward bodily elements and actions, and also of a spirituall truth, in the soules apprehension, and digestion of Christs true bodie: but of the sacramentall & outward manner, the Si quis—negauerit mirabilem illam—conuersionem totius substātiae panis in corpus, & totius substantiae vini in sanguinem, manentibus dunta [...]at speciebus panis & vini, (quam quidem conuersionem Catholica Ecclesia aptissimè Transubstantiationem appellat) anathema sit. Concil. Trid. Sess. 13. can. 2. Romane Church hath otherwise defined: By Transubstantiation is meant (saith their Councel) a change of the very whole substance of the bread and wine into the substance of the flesh and bloud of Christ, so that no substance of bread and wine doth remaine. This doctrine is held by the now Romish as an article of faith, and for the deniall of the same Transubstantiation of the bread and wine into Christs naturall bodie and bloud, much In the dayes of Queene Mary, as is confessed by M. Parsons in the third part of his Three Conuersions, pag. 196. bloud hath bene shed: whether iustly or vniustly, it cometh to be examined by the iudgement of Antiquitie, whereof we secondly enquire,
Whether the Apologists obiect from antiquitie, testimonies of Fathera pertinently, for proofe of Transubstantiation.
SECT. 2.
THE ROMISH APOLOGIE.
Concerning the reall presence of Christs bodie in the Sacrament, it is affirmed, that S. Humfred. Ies [...]itis. part. 2. rat. 5. pag 626. post med. Gregorie taught Transubstantiation.
THE PROTESTANTS APPEALE.
3 The question of Transubstantiation being so often, and so vrgently debated on both sides, lest that we might be thought to defraud our Christian Reader of our best direction, we shall (God willing) reach him such a threed, whereby he may be able to wind himselfe out of the Labyrinth of their perplexed disputes. And first concerning the obiected Fathers, they begin with S. Gregory: whose testimonie we haue alreadie proued to haue bene subtilly conueyed, not taken from any sillable of S. Gregorie his owne writings, but onely out of the Romish Legend, reporting how S. Transubstantiationē, quando matrona quadā audiente panem quem suis manibus fecerat, à Gregorio corpus Domini [...] appellari, & subridente, mox ad coarguendam & repellendam mu [...]ieris incredelitatem, particulā panis instar digiti carnem ille effecit. Doctor Humfrey, Ies. part 2. rat. 5. pag. 626. Gregory, for the conuincing of a womans incredulitie, turned the bread into visible flesh: which storie Doctor Humfrey doth relate, and elsewhere Legatur autem illa plumbea Legenda, &c. Ibidem, pag. 520. Let this be referred vnto lib. 1. cap. 2. §. 6. and it will make the answer for D. Humfrey more full. condemne: and although it be entituled Golden; yet haue our learned See aboue lib. 1. cap. 2. S [...]ct. 6. Aduersaries censured it to be leaden, lying, and fabulous. As for S. Gregories doctrine concerning the Lords Supper, it, in the iudgement of Protestants, was thought to be See aboue lib. 1. cap. 2. §. 2. sound: and finally Transubstantiation, the confessed See ibid. §. 7. new article of the Romish faith, was proued to be crosly repugnant vnto the argument wherewith S. Gregory confounded an heretike. Thus much of their first instance taken from S. Gregory: how little helpe they may hope for from other Fathers, we will not diuine, but demonstrate. See aboue lib. 1. cap. 2. §. 8. num. 13.
THE ROMISH APOLOGIE.
It is affirmed, that The Centurie writers, Cent. 5. col. 517. l. 23. say: Chrysost [...] transubstantiationem videtur confirmare, nam ita scribit, &c. Chrysostome is thought to confirme Transubstantiation.
THE PROTESTANTS APPEALE.
SECT. 3.
4 Our Centurists say, Videtur Chrysostomus, that is, Chrysostome seemeth to confirme Transubstantiation: which the Apologists translate [Chrysostome is thought.] Now from but a seeming confirmation to inferre a iudiciall perswasion, is a straine more violent then which either the purpose of our For the Centurists vse the same videtur often, but doubtfully, as may appeare through their whole Centuries▪ for when they note the opinion it selfe, then they say, Asterit, affirmat, tenet, vendicat, &c. Centurists, or the nature of the word can inforce, as any one may perceiue by euery thing, which seemeth to be that which it is not: but much more by the place of S. Chrysostome, who saith, Nū vides panem? num vinū? num sicut reliqui cibi in secessum vadunt? absit▪ ne sic cogites, quemadmodum s [...]ceta igni adhibita illi assimilatur, nihil substantiae remanet, nihil superfluit; sic & hic puta mysteria consumi corporis substantiâ: propter quod & accedentes ne putetis, quòd accipiatis diuinum corpus ex homine, sed ex ipsis Seraphim forcipe ignem, quem scil. Esaias vidit, vos accipere. Centur. 5. pag. 518. Thinke not that thou seest bread or wine, which as other meats go into the draught, &c. These are the words which may seeme to confirme Transubstantiation: but let vs see what followeth; Think not that thou receiuest these from man (meaning the Minister) but from Seraphins. This sheweth that S. Chrysostome seemeth no more to teach that the proper nature of bread was changed into Christs body, then that the Minister, Man, is changed into a Seraphin, which is a spirit. And seeing no Aduersary will say, that he vnderstood Transubstantiation of a man into a Seraphin: we may be instructed, that such kind of speeches are not vsed of Fathers in a proper and strict sence, but onely in a seeming resemblance; as the sequele of this discourse will more plainly demonstrate, after that we haue yeelded answers vnto the particular obiections: whereof the third followeth.
THE ROMISH APOLOGIE.
It is affirmed, that Centur. 4. c. 10. col. 985. line 30. Eusebius Emissen did speake vnprofitablie of Transubstantiation.
THE PROTESTANTS APPEALE.
SECT. 4.
5 Eusebius Emissen, who is said to haue spoken incommodè, that is, vnfitly; This Eusebius Emissenus, homil. de Epiphā. is obiected for proofe of Purgatory. Bellar. li. 1. de Purg [...]t cap. 7. and for Transubstantiation, lib. 2. de Euchar. cap. 30. And by Coccius, in his controuersies, vrged and cited for that ancient Eusebius. they too precisely translate, vnprofitably. But be it said, that that Author hath spoken hereof vnprofitably, or (if they will) vnconscionably; yet cannot this preiudice the iudgement or doctrine of Protestants, but rather bewray in our aduersaries notable cunning and guile, who do so Coster. Ies. in catalog. Patrum. ante Enchirid. often obiect vnto Protestants, for defence of Romish positions, the testimonies of this Author in the name of Eusebius Emissenus, who liued about b fiue hundred and twentie yeares after Christ: notwithstanding they themselues do both know and acknowledge, that Certum est non esse illius Eusebij Emisseni Graeci. cuius m [...]mi [...]it Hieronymus, sed Author istarum homiliarum, sine dubio. Latinus fuit. Nonnulli non sine causa suspicantur Authorem omnium illarum Homiliarum esse Faustum Gallum, qui floruit in quinta aetate, Author insignis▪ alij Caesarium, qui floruit in septi [...]a. Bellar. lib. 2. de Eucharist. cap. 30. & lib. Recognit. de Purgat. pag. 64. the Author of this booke (thus saith Cardinall Bellarmine) was not that Eusebius, nor yet a Grecian, but rather a Latine Author, either (namely) one Faustus a French-man, who liued in the fift age, or Caesarius, [...]
ther saith, that Cyrillus l. 10. in Ioh. cap. 13. [Non negamus rectā nos side & charitate sincerâ Christo spiritualiter coniungi, sed nullā nobis [...]oniunctionis rationē secund [...]m carnem cū illo esse, profect [...] perriegamus; id (que) ā diuinis scri [...] t [...] is omnino alienū dicimus.] Dicit P. Martyr, loqui Cyrillū de coniunctione corporali, quae nobis est cum Christo per incarnationem, quia natura nostr [...] in Christo est. Audi verò quomodo Cyrillus se exponat, is enim paulò infrà exponens quid sit illa coniuntio, sic ait: [An [...]ortassis putat ignotam nobis mysticae benedictionis virtutem esse? quae cùm in nobis sit, nor ne corporali [...]er quoque facit communicatione carnis▪ Christs, Christū in nobis habitare [...]] Et infrà, [Vnde conside andum est, non habitudine solúm, quae pe [...] charitatem intelligitur, Christum in nobis esse, verumetiam participatione naturali.] Et infra, [Non poterat enim aliter corruptibilis haec natura corporis ad incorruptibilitatem & vitā traduci, nisi naturali [...] vitae corpus ei coniungeretur: non credis mihi haec dicenti, Christo, obsecro te, fidem praebe.] Similia fusé repetir, lib. 11. cap. 26. Bellar. lib. 2. de Euchar. cap. 25. §. Verum falsam. & §. Et quia. by the mysticall blessing in this Sacrament we haue a coniunction with Christ according to the flesh, and that Christ hereby, by the communication of his flesh, dwelleth bodily in vs, not onely by affection of loue, but euen by a naturall participation, without which the corruptible nature of our bodies can neuer be capable of immortalitie and incorruption: whether (we say) he vnderstandeth (as Peter Martyr conceiued) a corporall coniunction which the faithfull haue with Christ by his incarnation, wherein Christ is become a naturall man, & through the hypostaticall vnion of his godhead will raise all naturall men, who are ingrafted & incorporated into him as members of his bodie, out of corruption vnto glory and immortality; which coniunction in this Sacrament is ratified vnto the faithfull communicants: or whether (as the Romanists teach) thereby be meant an orall and corporall eating of his naturall bodie, we are referred by Cardinall Bellarmine to haue it determined by Cyrill himselfe, vnto whose sentence we iointly appeale.
12 Let vs peruse his testimonie, as it is in it selfe expressed, and not as it is sophistically distracted by their Bellarmine breaketh off at [Habitare?] concealing the words, which immediatly follow, and are a perfect commentarie of the precedent sentence: for it followeth: Cardinall. First he saith, that Christ by this communion of his bodie doth corporally dwell in vs: but he addeth the reason of his speech, that for this cause Cut enim membra fidelium membra sunt Christi? Nescitis (inquit Paulus) quia membra vestra membra sunt Christi [...] membra igitur Christi meretricis faciam membra? Then come in the next words of Bellarmines petition, Vndè considerandum &c. And yet againe he maketh another abru [...]ion, dissembling these words; Nam quem admodum si quis igno liquefactam ceram. alij cerae simil [...]er liquefactae miscuerit, vt voum quid or vtrisque factum vide [...]; sic commomone co [...]poris & sanguinis Christi, ipse in nobis est, & nos in ipso. Then followeth, Non poterat euim, &c. the members of the faithfull are called the members of Christ. Shewing that onely the faithfull haue this corporall vnion with Christ, and therefore cannot vnderstand by the word corporally, a corporall manner of eating, which the wicked and reprobate (who Vt [...]legma, pituita, &c. viuentis hominis nequ [...] membra sunt neque partes, & tamen non sunt èxtra corpus; ita impij ad super [...]os humores referuntur, qui suo tempore vbi maturi sunt, cum stercoribus egeruntur. Coster [...] Ies. Apolog. part. 3. cap. 12. §. Et Hugo. are not the true members of Christ) may as well performe as any faithfull sanctified child of God.
13 Secondly, through the vnion spoken of by Cyrill, Christ is said to dwell corporally in the faithfull communicants. But our When the externall formes & accidents of bread and wine are corrupted, there remaineth no longer the substance of Christs bodie M. Parsons in the Re [...]ew, pag. 199. and Bellarmine. See hereafter. Romanists imagine that the bodie of Christ presently departeth, as soone as the formes of bread and wine begin to be corrupted.
14 Thirdly, Cyrill sheweth, that the manner and nature of vnion of Christ with vs, is no other then is the Vt igitur inter nos & Deum singulos vniret, quamuis corpore simul & animâ distemus, mod [...]m tamen adinuenit consitio [...], & lapie [...]tiae suae congr [...]entem isuo enim corpore credentes per communionem mysticam benedicens, & secum & inter nos vnum nos corpus effecit: quis enim eos, qui vnius sancta corporis v [...]ione in vno Christo vni [...] sunt, vnion of Christians among themselues, who (as for example Paul and Peter) although they be deuided in respect of place, yet, because of their mysticall vnion with Christ, they are one bodie: by reason of which analogicall coniunction of head with members, and of members one with another, Cyrill calleth (euen according to our aduersaries construction) our communicating with Christ, ab hac [...] ali v [...]ione alienos pu [...]abit [...] fi omnes v [...]m panē manducamus, omnes vnum corpus efficimur. Cyril. lib. 11. in Ioh. c. 26. And aga [...], Consider and si est, si ad vnionem consensus & voluntatis natu [...]l [...] etiam iuenire poslumus, per quam nos inter nos, & omnes Deo colligemur: fortassis enim [...]tiam a naturall [Page 99] vnion: as he calleth the coniunction which by Christ the Corpo [...]ali vnione coniungimur, licet adeò dissipati simus, vt vousquisque seorsim & subsistat & circumscribatur: nam si Petrus & Paulus vnum vnitate in Christo sint, Petrus tamen Paulus non est. Cyril. ibid. faithfull haue among themselues, a corporall vnion; which no Romanist, we thinke, will expound of any naturall or corporall manner of coniunction, in a literall, but onely mysticall and spirituall respect had vnto the effect thereof; namely, that by the interest we haue in Christ through his Humanitie crucified for vs, all the faithfull by his bodily death are redeemed from hell, and by the vertue of his bodily resurrection shall be raised in their bodies vnto heauenly tabernacles of eternall blessednesse.
15 Moreouer then, these phrases vsed by Cyrill, viz. Christ dwelling bodily in vs, and Christians vnited naturally and corporally in themselues, being in their literall acception so absurd, that their owne late Cardinall, and sometime [...]esuite, Perpéde qualem vnionem (speaking of Cyril) hic Doctor confueatur.—Quanquam (meaning Hilary and Cyril) hi Doctores non sunt intelligendi, vt velint ex Christo sumpto & sumente vnum ficri ens naturale; indigna enim est illis doctrina haec: sed hoc dicere voluerunt, praeter vnionem, quae vnion [...] charitatis & fidei fit, [...]desse etiam intra nos ipsos verè & realiter Christum ipsum, qui causa est sidei eiusdem. Tollet Ies. coman Io [...]. 6. Annot. 29. To the obiected places out of Hilary, lib. 8. de Trin [...]t. and out of Cyril, lib. 10. in Ioh. cap. 13. yet are these places of Cyril obiected most peremptorily by Card. Bellarmine, writing thus: De Sacramento Euchar [...]stiae tam propriè & perspicuè loquitur, vt magis aperté loqui non potuerit. Bellar. lib. 2 de Euchar. cap. 13. Tollet, doth iudge the literall sence of them vnworthie of the name of Cyrill, or Hilary: our Aduersaries are compellable to suffer vs to interpret such sentences according to a spirituall sence. Finally, in all these sentences of Cyrill, expressing onely the incorporation of Christ with vs, there is no one syllable obiected betokening the Transubstantiation of the bread into Christ. By this time we discerne the emptinesse and vanitie of their third instance: now they flie vnto S. Cyprian.
THE ROMISH APOLOGIE.
It is affirmed, that In the treatile attributed to Vrsinus, entituled Commonetactio cuiusdam theologi. de sacra coena, & eiusdem commonefactionis consideratio, pag. 211. & 218. in Cyprian are many things which seeme to affirme Transubstantiation: in so much as they do The Sermon of Cyprian de Coena Domini, which this foresaid testimonie concerneth, is dedicated to Cornelius who was Bishop of Rome when Cyprian liued, and to whom Cyprian himselfe, l. 1. ep. 1 & ep. 3. did write; insomuch that M. Fulke against the Rhemish Testament, in 1. Cor. cap 11. fol. 282 a. circa medium, alledgeth testimonies from thence, affirming that the Auth [...]r de Coena Domini was not in time much inferior to Cyprian. vnworthily affirme that Sermon of his, in which those sayings are extant, to be counterfeit.
THE PROTESTANTS APPEALE.
SECT. 7.
16 It may be these obiectors will esteeme the iudgement of Protestants herein of better worth, when they shall perceiue their owne worthiest Cardinall Extat Inter opera Cypriani Sermo de Coena Domini, qui eisi Cypriani Carthaginensis esse non videatur; tamen est omninó antiqui alicuius. Bellar. lib. 2. de Euchar. cap. 9. to doubt whether this be the Sermon of Cyprian, or else of some ancient Author: which giueth vs cause at least to suspect it for a counterfeit. Neuerthelesse if we (for disputation sake) shall admit this his petition, to thinke that it is the worke of an Author verie ancient: yet cannot our Apologists proue from Vrsinus any more then a seeming affirmation of Transubstantiation. But this hath bene the vsuall guise of these Apologists, wheresoeuer they find in our Authors the word [videtur,] that is, it seemeth, presently to apprehend thereby a confessed affirmation. But how vnconsonant and vnconscionable a collectiō this is, they will better discerne, if they shall but looke in a glasse which their owne Cardinall Bellarmine doth set before vs, saying, [Page 100] that Atque hinc discimus. non esse mirandum si Augustinus, Theodorerus, & alijveteres quaedam dixerint quae in speciem videantur [...]uere Hae [...]etic [...], cùm etiam lodoco (a Rom [...]nist) quaedam exciderint, quae ab aduerfarijs trahantur ad suam causam. Bellar. lib. 2 de Euchar. ca. 25. § Hic vero. Augustine, Theodores, and other ancients haue said some things, which (speaking of this question of Transubstantiation) may seeme in show to fauour (thus he calleth Protestants) the heretikes. If now we should take the liberty practised by these Apologists, might we not hereupon conclude as frō a confession of Cardinall Bellarmine, that Augustine, Theodoret, and other ancients haue fauoured the doctrine of Protestants, and confuted the Romish Article of Transubstantiation? But we owe iustice euen to our Aduersaries, and therefore may not wrest their words, and peruett their meanings. Let vs returne vnto S. Cyprian.
17 The testimonie of their imagined Panis iste, quem Dominus discipulis porrigebat, non effigie, sed natur [...] mutatus, omnipotentiâ verbi factus est ca [...]o: & ficut in persona Christi humanitas vi sebatur, & latebat diuinitas, ita Sacramento visibili ineffabiliter diuina se effudit essentia: vt esset religioni circa Sacramenta deuotio, & ad veritatem, cuius corpus & sanguis Sacramenta sunt, sincerior pateret aditus, vsque ad participationem spiritus, non vsque ad consubstantialitatem Christi. Cyprian. erm. de Coena D [...]m. Nullo modo mysterijs diuina se absentat ma [...]estas. Ibid. Non dentes ad mordendum acuimus, sed fide sincera panem sanctum frangimus & partimur: dum quod diumum & quod humanum est distinguimus & separamus, itemue simulseparata iungentes, vnum Deum & hominem fatemur. Idem, de Coena Dom. where he meaneth onely a change of the propertie, that whereas the essentiall propertie of bread is for th [...] murishment corp [...]rall, now it is by Christ [...] ordinance d [...]s [...]nated for a spirituall food by faith: therefore a litle before he saith, Panis est esca, sanguis vita, caro substantia, corpus Ecclesia, corpus propter membrorum in vnum conuenientiam, panis propter nutrimenti congruentiam, sanguis propter viuificationis efficientiam, caro propter assumpte humanitatis proprietatem. Item: Cyprian, which proueth no more that the bread is changed into flesh, then it proueth that (for it is the same Authors comparison) Christs humanitie is changed into his Diuinitie: which without heresie, cannot be directly affirmed.
18 If they shall still persist in the seeming shews of words, then must they be admonished to construe the meaning of these words of that Cyprian; P [...]n [...]iste communis, in carnem & sang [...]em mutatus, procurat vitam & incrementum corpo [...]ibus, ideoue e [...] consueto effectu fidei nostrae ad [...]ta infirmitas, sensibili argumento edocta est visibilibus Sacramentis inesle vitae aeternae effectum, & non tan [...] co [...]porali quàm spirituali transitione nos cum Christo vn [...]i Cyprian. ibid. This consecrated bread (saith he) giueth life & increase vnto our bodies. Which kind of speech, euen in the iudgement of their owne See hereafter § 17. lit. 2. Cardinall, cannot be literally vnderstood without absurditie; and therefore may instruct our Apologists to reade such like sacramentall phrases of ancient Fathers, at least, cum grano salis, with a graine of reasonable salt of better discretion, then hitherto they haue done. Their next refuge is vnto Theodoret.
THE ROMISH APOLOGIE.
That lastly Ignatius M. Whitgift in his defence against Cartwrights Reply, pag. 408. ante med. who was S. Iohns scholer, and liued in Christs time, did (as Theodores 1200. yeares since, and themselues now do Theodoret. dial. 3 and Ha melmanus detraditionibus Apostolicis, &c. col. 746. line 18, 19. 22. 23. &c. alledgeth not onely Theodoret, but also one Wydefortus, alledging Anno 1396. this saying of Ignatius, out of an ancient copie of that time. affirme, and as the Lutherans do obtect, Vide recitationes de concilio scripti lib [...] Concordiae, &c. (printed Lipsiae 1581.) nona recitat, pag. 177. ante medium. in proofe of their Reall presence, say of the heretikes in his time, They do not admit Eucharist and oblations, because they do not confesse the Eucharist to be the flesh of our Sauiour Iesus Christ, which flesh suffered for our sinne.
THE PROTESTANTS APPEALE.
SECT. 8.
19 In this place Protestants may seeme to be somewhat beholden vnto these Apologists, by whom they are ranked with such heretikes, who in the daies of S. Iohn were condemned by his Scholer Ignatius: for thus the opinion [Page 101] of Protestants may be thought to be ve [...]ie ancient. But their Cardinall Quae sententia Ignatij citatur a Theodoreto in 3. Dialog. ex epistola ad Smyrnenses, vbi tamen nunc non habetur. Ne glorientur autē Caluinistae, sententiam suam valdè antiquam esse, obscruandum est illos haereticos (de quibus Theodoretus loquitur) non tam Sacramentum Eucharistiae, quā mysterium incarnationis oppugnasse. Bellar. lib. 1. d [...] E [...]har. cap. 1. Bellarmine doth enuie them so much grace, saying, Lest that the Protestants should boast of so great antiquitie, we must obserue (saith he) that those heretikes, whom I heodoret mentioneth, did not so much speake of the Sacrament of the Eucharist, as of the mysterie of Christs incarnation. Here another cunning of the Romanists bewraieth it selfe. For the Apologists contend to proue the doctrine of Protestants, in this point, to haue bene noted by Theodoret, that therby they may be made a-kin vnto old heretiks: which accusation their owne Cardinall Bellarmine will not allow, lest that this opinion may take vpon it the name of ancient.
20 Againe, the purpose of the Apologists was, hereby to proue their Transubstantiation in the Eucharist: but their Cardinall doth answer, that the sentence concerneth the mysterie of Christs incarnation. So that the iudgement of the Apologizers may seeme still to lose in weight, the rather because Theodoret (as b will be now proued) was a resolute and professed aduersarie vnto their Transubstantiated manner of presence.
THE ROMISH APOLOGIE.
And one of our Aduersaries confesseth accordingly, that Adamus Francisci in Margarita Theologica, pa. 256. saith, Comment [...] Patistarum de Transubstantiatione mature in Ecclesi [...]m irr [...]psit. Transubstantiation entred early into the Church: and another saith Anthonie de Ad [...]mo in his Anatomy of the Masse, pag. 236. a. ante medium. I haue not yet hitherto bene able to know, when this opinion of the Reall and bodily being of Christ in the Sacrament did beginne.
THE PROTESTANTS APPEALE.
SECT. 9.
21 That the opinion of Transubstantiation, was (but not in the Fathers) verie ancient, we cannot but confesse; for we find that Theodoret maketh his Eranistes, an hereticall partie, to bolt it our, whom he therefore orthodoxally, and (that I may so say) Protestantly confuteth, yet as being then onely a priuate opinion; which (as our obiected Author said truly) irrepsit, signifying, that it was yet but a creeper. For not till a thousand yeares after, it came to that growth, as from an opinion to waxe so big as a doctrine of faith, and of a priuate to become generall.
22 Thus haue we answered their particular obiections, wherein they haue imposed vpon vs a credulitie of an imagined Gregory, a forged Eusebius Emissenus, a counterfeit Cyprian, besides the seeming testimonie of Chrysostome, the impertinent sentence of Ambrose, the peruerted sence of Theodoret. Notwithstanding we do not maruell hereat, knowing that forged doctrines must need the support of feined suffragies. It now remaineth after that we haue warded off their violence, we should trie our force in replie, and shew,
That the Romanists are constrained to reiect some testimonies of antiquitie, as contradictorie to their doctrine of Transubstantiation. [...]
The sentence of Tertullian.
SECT. 12.
31 Tertullian liued 1400 yeares since, and expounded these words [hoc est corpus meum, i. this is my bodie,] that by Acceptum panem & distributum Discipulis suis Christus corpus suum secit, dicendo, [Hoc est corpus meum,] id est, figura corporis, &c. Tert-idu [...]rsus Marcion. lib 4. cap. 40. bodie is meant a figure of his bodie, and is therefore noted by one of our Aduersaries to haue fallen into that Error, putantium corpus Christi in Eucharistia tantum esse sub figura, iam olim condemnatus est, viz. in Berengario. Author Admonitionis ad Lectorem de quibusdam Tert. dogmatis, ante libros Tertullians. error, which afterward was condemned, meaning in Berengarius. Another answereth, that Hoc est corpus, ad est figura; which interpretation is not according to the true sence of Christs words, although his meaning swarue not from the truth. Harding in Iuel. Art. 12. §. Thus the. this interpretation of Tertullian is not according vnto the true sence. Which answer cannot stand without great preiudice against grayheaded See the Sect. following. antiquitie. Now follow
The testimonies of S. Chrysostome and Bertram: with a note of a notable shift vsed by the Romanists in answering vnto Fathers.
SECT. 13.
32 S. Chrysostome [...]ying the nature of the bread, saith, that Si haec ra [...]a sanctificata in priuatos vsus transferre periculosum est, in quibus nō verū corpus Christi, sed mysterium corporis Christi continetur▪ quanto magis vasa corporis nostri, quae ad habitandum sibi Deus praeparabat, &c. Chrysost. seu Author operis imperfec [...] an Math. h [...]m. 11. Que in [...] e [...] emplari [...]us desunt. the true bodie of Christ is not contained (meaning corporally) in these vessels, but onely the mysterie of his bodie. Our Aduersaries answer, that Respondeo, non dubium est opus Homiliarū imperfect [...], vnde sumptum est Aduersarijs testimonium, non esse Chrysostomi. Nec mintis certum est opus illud varijs erro [...]ibus scatere. Bellarm. lib. 2. de Euchar. cap. 22. [...]. Nouum testimonium. The next coniecture which Chrysostome was not the Author of these Homilies; and that the worke it selfe is fraught with many errours: among which this now in question, Bellarmine vseth, saying, Verba illa ab aliquo Berengarij discipulo in [...]e [...]ta v [...] lentur, [...] very s [...]allo [...], was (say they) inserted by some disciple of Berengarius. But both these are raw answers, because this latter of insertion, is but a coniecture, and by the ancient As may be manifested by that famous [...]ibrary of the Vn [...]uersitie of Oxford, in an ancient [...] words are ver [...]atim. Manuscripts may be proued to be false: the former is impertinent, except they can name some ancient hereticke, who maintained the Protestants ground; which, their Cardinall See aboue sect. 8. Bellarmine saith, is not to be found.
33 But we haue no reason to expect any satisfiable answers from our Aduersaries, who (as is euident in the originall copie of their Index Expurg.) do professe an art of deluding their Readers, saying, that it is conuenient for them Quanquam librum istum Bertrami Presbyteri, de corpore & sanguine Christi. non existim [...]mus magni esse momenti, &c. Tamen cùm iam saepè recusus, &c. iuue [...] historiam eius aetatis [...] Catholic [...]s veteribus alios plu [...]mos feramus errores, & extenuemus, excusemus, excogitato commento saepènegemus, & commodum ei [...] sensum affingamus, dum opponnuntur in disputationibus, aut in conflictionibus cum Aduersarijs. non videmus cur non candem & aequitatem & d [...]ligentem recognitionem mereatur Bertramus, ne haeretici obganniant nos antiquitatem pro ips [...] facientem exu [...]ere & prohibere. Index Expurg. Belg. c. As it is in the originall: lussu Philippi 2. Regis, & Albani Ducis consilio in Belgia concinuatus. Anno 1571. Antuerpiae ex officina Chr. Planti [...]i Prototypographi. Pag. 4. to beare with some errours of ancient Fathers; or else, when they shall be obiected against them, to extenuate them, or excuse them, or by some cunning shift to auoid them, &c. And for example sake, they begin with an ancient Author Bertram, who (as Cardinal Bellarmine confesseth,) Bertramus, cums liber exstat, circa annum 886 in controuersiam vocare coepit, an esset vere in Eucharistia illud corpus Domini de Virgine natum. Bellar. l. 1. de Euchar. cap. 1. §. Tertius fuit. aboue seuen hundred yeares [Page 105] since, called in question the Romish manner of Christs presence in the Sacrament. It is notable to see how well they haue practised their artificiall shift vpon this Author, commaunding his word [Fol. 1137. Legendum [Inuisibiliter] pro, visibiliter. Et infra vers. 36. [Secundum creaturarum substantiam, quod prius fueru [...]t ante consecrationem: hoc & postea consistunt] explicandum est [Secundùm externas species Sacramenti.] Expurg. quo supra. pag. 7. inuisible] to be blotted out, and in stead thereof to put in visible: and expounding these words [substance of creatures] to signifie onely externall colours, or outward accidents. And can we thinke that these new deuisers can be syncere obiectors, or competent answerers in questions which may concerne the doctrine of antiquitie?
34 This might peraduenture be thought possible, but that we find them so farre fallen forth with some ancient witnesses, that a principall Minimè mirum est, si vnus aut alter, aut etiam aliqui ex veteribu [...] minus considerate h [...]c de re senserint & scripserint maximè cum non tractarent ex instituto ipsam quaestionem. This he calleth, Breue & simplex, & sine vllo incommodo responsum. Greg. de Valent. Ies. de Transubsi. lib. 2. cap. 7. §. Quod si. Iesuit pronounceth, that it is an answer (as he calleth it) briefe, and simple, and no way inconuenient, to say, that it is not to be maruelled that some ancients haue both thought and writ lesse considerately concerning Transubstantiation. How inconsiderate therefore haue our Apologists bene in this part of their challenge, wherein (by so many exceptions taken against antiquitie by their owne men) they are catched in their owne snare, and are become irreconcilably aduersaries to their owne cause?
35 This question of Transubstantiation being of so great consequence, that if it be defensible, Protestants must stand chargeable of heresie; but if it may be cōfuted, the Romanists must necessarily be condemned of Idolatry: we thinke it our bounden dutie to consult more exactly with the Senate of antiquitie, and to make euident
How euery one may easily learne to vnderstand the direct meaning of ancient Fathers, in such testimonies, whereby our Aduersaries do delude men in the confirmation of Transubstantiation, the now Article of Romish faith.
SECT. 14.
36 We can neuer rightly apprehend mens conceits, before we truly learne their language: for if we catch onely at the syllables of the Fathers sentences, and do not directly vnderstand the Idiome and propriety of their speech, but dwell vpon the sound, and not vpon the sence thereof; how shall we, children know our Fathers doctrines? how shall we not by our ignorance of their tongues build vp some towers of Babilonish and confused conceits, such as we take the Romish Article of Transubstantiation to be? Wherefore we must first endeuour to learne distinctly the signification of our Fathers voices, which any Reader, although but of meane capacitie, may easily apprehend by that which shall be deliuered. Now then
The first argument, of discerning of the language of ancient Fathers in the question of this Sacrament, is taken from the analogie or like tenour of speech vsed by them in the Sacrament of Baptisme.
SECT. 15.
37 Our M. Parsons in his third part of three Conuers. in the Reuiew, ca. 2. and Bellar. lib. 1. & 2. de Euchar. Greg. de Valent. Ies. in libris de reali praesentia. Aduersaries catch at the words of Fathers concerning the Eucharist, especially where they find any termes specifying, 1. that it is not to be looked vpon as bare bread and wine, 2. that it is changed into another thing or nature not seene, 3. that the working of grace therein is ineffable: 4. that herein there is a miraculous operation: 5. that Christs bloud is said to be in this Sacrament, and we hereby to eate his flesh: 6 that the matter is to be worshipped. By euerie which kind of obseruation they vse to vnderprop their imagined Transubstantiation, not suffering (alas) their Reader to vnderstand, that the same Fathers vse the same speeches concerning the Sacrament of Baptisme: wherein both they and we know and professe, that the water after consecration continueth in the same substance of water. Vnto the which we parallele the speeches of the Fathers concerning the Eucharist in euerie kind of terme.
38 For first, S. Cyrill saith thus: Cyril. Hierosol. i [...] obiected for Transubstantiation, for saying, Non consideres panem nudum, a [...]t vinum nudū: not denying them to be nuda, naked in nature, but in vse. Mystag. 4. For he saith the like of Baptisme: Non tanquam aquae s [...]pli [...] studeas huic [...]auacro, sed vt spirituali gratiae, quae cum aqua datur. Idē Cateches. 3. And of holy oile, Sed vide ne suspiceris illud vnguentum nudū esse: quemadmod [...] enim panis in Eucharistia per inuocationem Spiritus sancti non est deinceps nudus aut simplex panis, sed corpus Christi, sic & hoc sanctum vnguentum non est postea nudum, neque vt quis die at commune propter inuocationem, sed Christi donum praesentiâ Spiritus sancti. Cyrill. Cateches. 3. p. 23. As also. Do not looke vpon this lauer of Baptisme, as vpon bare water. Gregory Nyssen. Ne contemnas diuinum lauacrum, neque id tanquam commune propter vsum aquae parui facias Greg. Nyssen. de Baptis. And, Gregory Nyssene thus: Contemne not this water, as though it were common. Chrysost. Aqua primatum tenet in elementis: sed cum aquae elementum acceperit Spiritum sanctum, fit Sacramentum, & iam non erit aqua potationis, sed sanctificationis; non erit aqua communis, sed re [...]ectionis. Chrys [...]st. in Psal. 22 vt resert Coccius (& verè) lib. 5. de Bapt. pag. 529. Chrysostome thus: It is no more the common water of refreshing the bodie, but of sanctification of the soule. All shewing that if man looke vpon this water with a naturall eye, he shall find onely naturall water: but if he behold it with a spirituall eye, as it is by the ordinance of God a seale of faith, he in this naturall shall discerne a spirituall effect of grace.
39 Secondly, the Fathers note in Baptisme a certaine change. Ambrose (who is Ambros Fort [...] dices, meus panis est vsitatus: sed panis iste ante verba Sacramentorum, panis est, vbi accesserit consecratio, de pane fit caro Christi. De Sacram. lib. 4. cap. 4. whereupon Bellarmine thus: Quid potuit clarius? And yet Ambrose saith also of the elements, Operatorius sermo est vt sint quae crant, & in aliud commutentur, or else operentur. But to be the same they were, taketh away transubstantiation into another nature, yet changed into the vse to be instruments of grace by faith, as his owne similitud [...] doth illustrate: Tu ipse eras vetus creatura, postquam consecratus es, noua creatura esse coepisti: accipe igitur quemadmodum sermo Christi omnē creaturā mutare confueuerit. obiected in the like, for proofe of Transubstantiation in the Eucharist) speaking of the water of Baptisme, And addeth of the water of Baptisme: Natur [...] mutari per benedictionem. Lib. 4. de Sacram. & lib. de ijs qui initiantur mysterij [...]. cap. 9. saith likewise, The nature is changed by benediction. And Cyrill Alex. Spiritus sancti operatione ad diuinam aquae reformantur naturam, quâ baptizati corpus abstergun [...]. [...]b. 2. in Ioh. c 42. Basilea 1546. Cyrill Alex. The waters of Baptisme are by operation of the holy Ghost changed into a diuine nature. And Oculis intellectus ista percipiamus, nihil enim sensibile nobis tradidit Christu [...], sic in Baptismo, &c. Chrysost. in Matth. hom. 83. Chrysostome (speaking both of the Eucharist, & of Baptisme,) Let vs behold those things with the eye of vnderstanding, for in these no sensible matter is deliuered vnto vs. And yet we see the outward elements of water remaine sensibly the same. Therefore this alteration of nature and sence doth signifie onely the spirituall effects: as may appeare more plainly by their terme of ineffable, which is the third point.
40 To this purpose writeth Gregory Corpori quidem quod apparet, aqua est, quae sub sensum cadit; animae verò, quae visum fugit, spiritus qui non apparet, & ineffabiliter accedit. Orat. de S. Baptism. And S. Ambros. lib. de ijs qui in baptisme initiantur. Nyssen, That which appeareth to the bodily eye is water, and is seene; but vnto the soule, which cannot be seene, the inuisible spirit of God hath accesse after a manner ineffable, that is, which cannot be expressed. Which is the ordinarie phrase of all Fathers, expounded by Venerable [Page 107] Panis & vi [...]i creatur a in Sacrame [...] & sanguinis Christi ineffabili Spiritus sanctificatione [...]. Beda in oct [...]. Epiphan. cit [...]d by Bishop I [...]el, Art. 10. Bede, to be meant of a sacramentall change of elements, in their spirituall effect of sanctification wrought thereby. Which will be more discernable by the fourth note, concerning operation miraculous.
41 Hereunto maketh that saying of Epiphan. Fortis facta est i [...] Christo vi [...]tus panis, & fortitudo aqu [...], vt [...] panis nobis fi [...] vir [...], sed virtus ipsius panis. & cibus quidem est panis, &c. distinguishing [...], & virtutem panis in the Eucharist, as aquam & virtutem aquae in Baptisme. Tom. 2. lib 3. A [...] phala [...]i, [...] 1578. Epiphanius, wherein he acknowledgeth, that there is to be obserued the like vertue in the water of Baptisme, as there is in the bread of the Eucharist: and Gregory Greg. Nyss [...]. lib. de [...] quomodo Baptisma sit regenecationis caus [...], exempla add [...] cit earum [...] pet. quas Deus facit [...] acu [...], vt [...]gam A [...]oni [...], & [...]li [...], [ [...] (inquit) cum materiae sint inanimatae, atque sensus expertis, postquam vim Dei accepissent, magnis miraculis media intercesserunt; ac simili consequentiâ aqua.—Si quis dubitando negotium mihi exhibeat, interrogans qua ratione aqua regeneret, dicam optimo lure ad [...]um, Ostende mihi modum [...] que [...] causa hominis effectrix est. Audi igitu [...] à nobi [...] quòd aqua, quae benedici [...], purgat atque i [...]minat hominem. Nyssene, expressing how Baptisme worketh our regeneration, doth illustrate it by examples of those things (saith Cardinall Vt refert Bellarm. lib. 2. de effect. Sacram c. 6. §. Gregorius. Bellarmine) by which God wrought miracles. In like manner Leo: Christus dedit aquae, quod dedit matris virtus enim altissimi, & obsi b [...]atio Spiritus sancti, quae fecit vt Maria pareret Saluatorem, eadem facit vt regener [...] [...]nda credentem. Leo de Natiui [...]. Serm. 4. Deus mirabile nobis Sacramentum regenerationis indulsit. Leo epist. 13. Pope Leo, Christ gaue that vertue to the water, which he gaue to his own Mother: as she brought forth a Saniour, so doth this water a beleeuer. For which effect sake (which is our regeneration) he calleth it a maruellous Sacrament. And S. Ambros. Non agnosco vsum naturae, nullus est hic naturae ordo, vbi est excellentia gratiae. Ambros. de illu qui initiantur myster. cap 9. Ambrose refuseth to acknowledge herein any vse of nature, where grace is predominant: the manner whereof Cyprian calleth Docet Cyprianus hoc fieri mirum in modum. Bellar. lib. 2. de effect. Sacram. cap. 9. maruellous: which also seemeth so maruellous vnto Chrysostomus: Nullo pacto de intellectuali per Baptismum regeneratione, & admirabili partu rationem reddemus. Nam & Angeli qui fuerunt tam inenarrabilis operis mod [...] minimè possun [...] enatr [...] [...] & viderunt, [...] sed tantium Paces, [...], & Spiritus sanctus. Chrysost. hom. 24. in Ioh. Chrysostome, that the Angels cannot possibly expresse it: wherein, as Sanctificatae hae aquae vim sanctificandi comb [...]un [...].—Igitur medicatis quodammodo his aquis per Angeli interuentum, & spirit [...] in aquis corporanter [...], & [...] vt refers Cocci [...]s lib. 5. de Baptis. pag. 494. Tertullian speaketh) by the entercourse and ministry of Angels, mans soule is corporally washed, and his bodie is spiritually purged: and againe their [...], [...]am nunc de re [...]issione peccatorum dig [...]o mi [...]aci [...]o reficiant fidem s [...]am. [...]. 6. [...] de Baptis. vt refert Iuell [...]s, Art. 6. Emissenus; Let those that thirst for the glorie of the resurrection, now refresh their faith (speaking of Baptisme the Sacrament of forgiuenesse of sinnes, and of resurrection from death,) of remission of sinnes with a worthy miracle. All this ineffable, maruellous, and miraculous manner of working in the Sacrament of Baptisme, cannot consist in the naturall alteration of any substance of the outward water, but in the effect of grace, by the Spirit of God working sunctification in the soule of the baptized, and remission of sinne; whereof the outward Baptisme, in the iudgement of Fathers, is but onely Hoc verò beneficium non aqua largitur, &c. sed Dei praeceptum & Spiritus: aqu [...] verò subs [...]ruit ad [...] purg [...]. Greg. Nyssen. de sancto Baptis. a representation.
42 Now followeth the fift point, which is reuerēce. What can make more for the honor of the Sacramēt of the Eucharist, thē that which their obiected Author, called [...]. Dionys. Areopag. Eccles. Hi [...] rarch. cap. 2. Dionysius Areopagita, ascribeth vnto Baptisme? who speaking of the Minister thereof, saith, that he seeing the weight of this businesse, is in an horror & agonie: or that kind of salutation vsed by S. O aqua, quae Sacramentum Christi esse [...], quae [...], &c Ambr [...]s. in [...]. lib. 10 cap. 22. Ambrose? saying; O water, which art worthily the Sacrament of Christ: or then the conclusion which S. Quae (speaking of the Eucharist and Baptisme) [...], cùm [...], qu [...] [...] ea non carnali seruitute, sed spirituali pot [...]s libertate veneretur. August. [...] doctr. Christian. lib. [...]. ca. 9. Augustine did obserue, when speaking of the Eucharist and Baptisme, [Page 110] Eucharist, were verie absurd. This confession, if we had no more, might satisfie vs for the discerning of the Fathers dialect, and to teach, that such expositors are absurd, who do interprete the mysticall speeches of the Fathers after the literall sence. And if this be so, in respect of our feeding on Christs bodie, as our Aduersarie hath granted; why is it not as true in regard of our reall eating, seeing euerie eating is proportionated vnto a bodily feeding, as to his p [...]oper end. So that, if bodily eating doth as destinately agree with bodily feeding, as doth the spirituall with the spiritual: then must the literall construction of bodily eating Christs bodie, be iudged equally absurd.
47 Which absurditie is made more apparent by paralleling the speeches of Fathers, spoken of the Eucharist, whence our Aduersaries would proue their Transubstantiation. For as the See about §. 15. per [...]. Fathers say, the bread is changed into an other nature; so say they also, that the water in Baptisme is changed into a diuine nature. Which our Aduersaries are bound to expound figuratiuely.
48 Theophylact is obiected saying, that Theophyl. in Matth. 26. in Marc. 14. in 1. Cor. 10. & 11. in Io [...]. 6. vpon this doth Bellarmin [...] insult, numbring this among the names: Quae sunt aequmalentia nomini Transubsta [...]tia tionis, Theoph. in Marc. 14. vocat Trans [...]l [...] mentationem, qu [...] [...] vox nihil minussignifi [...]at quàm transm [...]tati [...] est [...]nim transelementatio mu [...]tio rei vsqu [...] ad prima element [...], id est, vsque ad ipsam materiam, quae ab Aristotele elementum vocatur. Bellarm. lib. 3. de Eucharist. cap. 23 §. Secundò licuit. But againe the same Theophylact: The bread is transelementated into the substance of Christs bodie; but the same Father saith also, that Christs bodie [...] id est, qui me manducat propter me, quodammodo misc [...]tur mihi, & transelementatur in me. Theoph. in Ioh. 6. is transelementated into the faithfull communicant. They say, that Hilarius de Trinit. lib. 8. Quod autem nobis naturalis haec vnitas sit, ipse ita testatus est; Qui edit meam carnem, in me manet. And, Christi caro naturaliter in nobis manet—&, Permanet nobis carnaliter & inseparabiliter vnitis, mysterium verae & naturalis vnitatis sit praedicandum. Hilar. de Trinit. lib. 8. Christ in this Sacrament is naturally vnited vnto vs: but they in like manner affirme, that Non negamus recta nos fide, charitate ue sincera Christo spiritualiter coniungi: sed nullam in nobis coniunctionis rationem secundum carnem cum illo esse, id profectò pernegamns.—An fortassis putat ignotam nobis mysticae benedictionis virtutem esse? quae cum in nobis fiat, nonne corporaliter quoque facit, communicatione carnis Christi, Christum in nobis ha itare? Cyril. Alex. lib. 10. c. 13. the flesh of Christ (which our Aduersaries will not allow in the proper sence) remaineth in vs naturally, corporally, and inseparably.
49 Their Cardinall Alterum testimonium Origenis est in Hom. 5. in diuersa loca Euangelij, in qua tractat de puero Centurionis: [Quando sanctum cibum illudue incorruptum accipis epulum, quando vitae pane & poculo frueris, manducas & bibis corpus & sanguine [...] Domini, tunc Dominus sub tectum tuum ingreditur. Et tu ergo humilians teipsum-imitare hunc Centurionem, & dicito, Domine, non sum dignus vt tu intres sub tectum meum. Vbi enim indignè ingreditur, ibi ad iudicium ingreditur accipienti.] Haec ille. Sanè ista non poslunt rectè dici, nisi de vero corpore Domini, quod verè [...]re corporis accipiatur. Nam fi loqueretur Origenes de corpore Domini per Metonymiā, id est, de pane significance corpus Christi, non vocaret cum paneni incorruptum epulum, nec ei dici vellet; Domine non sum dignus, &c. Si verò loqueretur de ipso Christo per panem significato, qui per fidem accipitur, non diceret, Vbi indignè ingreditur, ibi ad iudicium ingreditur accipienti. Nam secundum Aduersarios Christus per fidem non potest accipi, ni [...]i á pi [...]s, & ad vitam. Bellarm. lib. 2. de Eucharist. cap. 8. §. Akerum. col. 417. Bellarmine presseth much the saying of Origen, where he admonisheth the communicant in receiuing the Eucharist, to say with the Centuriō, Lord I am not worthy that thou shouldest enter vnder the roofe of my mouth: vrging other circumstances to proue that this cannot be meant metonymically, that is figuratiuely. We maruell that a man of so sharpe sight could not see the words of the same Origen, which immediatly preceded in the same sentence, saying, Intrat nunc Dominus sub tectum credentium duplici figurâ vel more: nunc enim quandò Sancti & Deo acceptabil [...]s Ecclesiarum Antistites sub tectum tuum intrant, tunc ibidem per cos Dominus ingreditur: & tu sic existime [...] tanquam Dominum suscipiens, & aliud quandò sanctum cibum illudque, &c. As it followeth in the place aboue ci [...]ed by Cardinall Bellarmine, and his reasons are frinolous. For first, Christ exhibited in the Sacrament (although without corporall presence) is the Edulium incorruptum. 2. Secondly of the Pasters of the Church, who bring the food of life, euery one may say, Non s [...]m dignus. Thirdly, the very wicked receiue Christ sacramentally ministred vnto them, albeit they receiue him not faithfully; and so by their owne default, are guiltie of that body, which, ex parte Christi, is offered vnto them for saluation. Our Lord entreth vnder the roofe of beleeuers by a double figure and manner: now when godly Pastors of the Church enter into thy i house, then doth the Lord enter in by them: so thinke thou of it as [Page 111] though thou receiuedst the Lord Christ. Euidently signifying the like manner of receiuing Christ in the Eucharist, the mysterie of Christ; and in receiuing for edi [...]ication a Pastor of the Church, the Minister of Christ. How? not figura [...]uely, saith Cardinal Bellarmine; Yes, by a figure, saith the Father Origen.
50 Chrysostome hath bene by our Non se tantùm videri permi [...]tir de [...]iderantibus, sed & tangi, & manducari, & dente [...] carnisuae infigi. Hom. 45. in Ioh. Sens [...] verborum est, tangi corpus Christi mediantibus speciebus, quae solae formaliter tanguntur & franguntur, &c. Bellar. lib. 3. de Euchar. cap. 24. §. Tertia pars. Dentes carni eius infigi & complicari, & eius sanguine dentes rubicu [...] di fiunt. Chrysost ad pop. Antioch. hom. 60. 61. Tangi in coelo nunc Christum, sed fide. Hom. 46, in Ioh. Aduersaries no lesse vrgently obtruded, when he saith, He suffereth the faithfull to touch and eate him, yea and to presse their teeth in his flesh. And againe, He truly mingleth himselfe with vs: that is (s [...]ith M Semetipsum nobis commiscet, non fide tantùm, sed & reipsa. Chrysost. hom. 60. ad pop. Antioch. Wherby is expresly taught, that w [...] doe receiue Christ not only by fa [...]th, but truly, really, and corporally. Parsons, [...]art. 3. Conuersan the Reuiew, pag. 109. not considering his owne exposition following: Parsons,) we receiue him corporally: not regarding his words following, Hoc pasc [...]mur, huic vnimur, & facti sumus vnum Christi corpus, & vna caro. Chrysost. hom. 60. & 61. ad pop. Antioch. that it is as truly Christi body, as Christians are one body, and flesh of Christ. We are fed by him; which were See the former Sect. absurd (saith Cardinall Bellarmine) in the proper vnderstanding: nor yet considering Chrysostomes owne exposition in the same place, or his answerable hyperboles elsewhere, saying, that Vt & ipsa re in illam misceamur ca [...]nem. Ibid hom. 61. i [...] t [...]o. we also are mingled into this flesh: that Quot nunc dieant, vellem ipsius formam aspicere, figuram, vestimenta, calceamenta? Ecce eum vides, ipsum tangis, ipsum manducas, & tu quidem vestimenta videre cupis? Ipse verò tibi concedit non tantum videre, verùm & manducate, & tangere, & intra se suscipere. Chrysost. hom 60. ad pop. Antioch. Non solùm vestis, sed & corpus Christi nobis propofitum est, neque vt tangamus solùm, sed vt comedamus & saturemur. Chrysost. hom. 51. in Matth. we touch and see his vestments; that Lingua treme [...] do Ch [...]isti cruore rubescit. Chrysost. hom. 61. ad pop. Antioch. Againe, Lingua cruentatur hoc admirabili sanguine, Hom. [...]3 Reade more in Chrysost in Ioh. 1. & lib. 6. de Sacerdotio. cap 32. our tongues are made red with his precious bloud: which (as anie one may perceiue) are but words of Rhetoricall amplification.
51 If therefore the Romanists shall still dote vpon this yong Minion called Transubstantiation, and for patronage thereof resume the former phrases of Fathers, then are they furthermore compellable to shew vs what these other speeches of Chrysostome may signifie, which tell vs of feeding vpon Christs body, of seeing hugarmēts, and of dying our tongues red imhis bloud: or else the like saying of S. Ambrose, C [...]m autem venerint ad Euangelium, & cognouerint [...]minari coecos. ambulare claudos, audire surdos. &c. tunc dicunt, Vidimus eum, & oculis nostris perspeximus, & in vestigia clauorum [...]us dig [...]ros nostros inseruimus. Ambros. Com. in Luc. cap. 7. §. De missione Discipulorum Iohannis. In hearing the Gospell we see Christ, and put our fingers into the prints of his sides: or this of Pope Leo, Non aliud agit parti [...] pa [...]io corporis Christi, quám vt in id, quod sumimus, transeamus. Leo Romanus, Serm. 14. de Pas [...]h. Dom. We passe (or we are transformed) into the flesh of Christ: and, Corpus regenerati fit caro cru [...]fixi. Leo de passione Dom. cited by B. Iuell. The bodie of a man regenerate is the flesh of Christ crucified: or lastly of S. Gregorie, that Licet Christus resurgent á mo [...] tius [...]am non moritur, ta [...]en in seipso immortaliter & incorruptibiliter viuens, iterum in hoc mysterio moritur, &c. Greg. Christus in hoc Sacramento patitur. Idem. See aboue. Christ dieth and suffereth againe in this mysterie.
52 All these so ordinarie sentences do plainly demonstrate and inculcate into our minds the Fathers Iudg. 12. 6. Shibbolet, dialect, idiome, and proprietie of speech: teaching vs, that Sacramentall phrases must not be examined with a philosophicall, but with a theologicall eye, which clearely seeth the signe called by the name of the thing signified, euermore betokening a mystical truth; so that as yet we see our Aduersaries expositions of the termes of the Fathers to differ as much from their sence, as mouth and faith, body and spirit, error and truth. We yet further pursue a third obseruation, shewing
That there is more safety and securitie in the doctrine of Protestants then of the Romanists, for the holy repose of any Christian soule: proued by many and pregnant Arguments.
The first concerning the true [...]ssence of a bodie.
SECT. 18.
53 In the dayes of orthodoxall Fathers, many heretickes, as Marcionists, Valentinians, Eutychians, and others impugning the truth of Christs Humanitie, fained that the bodie wherein he suffered, was not a naturall, but onely a phantasticall bodie, that is, hauing not the substance, but onely the shew of a bodie: whom the Fathers confuted, prouing that the bodie of our Lord was substantiall, because solid, sensible, palpable, and circumscribed in one place. The new doctrine of Transubstantiation openeth a wide gap vnto those ancient heresies, as is more fully proued by the weaknesse of the answer of our greatest Argumen [...]m hoc de phantasmate Marcionistarum mihi videtur verum phantasma, videtur habere faciem quandam argumenti, & verum argumē tum non est: nam phantasmata vel phantastica corpora, qualia haeretici putabant corpus Christi, videntur esse corpora vera, & tamen reipsa non sunt vera. At corpus Christi in Eucha [...]istia, ex Catholico [...]ū sententia, non videnir oculis externis esse verum corpus, tamen reipsa est. Bellar. lib. 3. de Euchar. cap. 24. §. Calmnus quoque. Aduersarie, who saith, that phantasticall is that, which appeareth to be that which it is not: and so the hereticks called the bodie of Christ phantasticall: but Catholicks do teach, that the bodie of Christ is truly, (meaning corporally,) although it appeareth not so to be. Which, we thinke, is not a loosing, but a doubling of the knot, because their Transubstantiation propoundeth a shew of bread; Etiamsi panis nihil sit, tamē id, in quod ipse conuersus est, non est nihil, nec nullum, nec nu [...]quam. Non enim dicitur annihilari quod manet in se, sed quod terminatur in nihil, ita vt terminus actionis, qua ipsum depixit esse, nihil sit: alioqui aqua, quae à Domino versa est in vinsi, annihilata fuisset: nam post conuersionē nihil fuit, nulla fuit, & nusquā fuit. Bellar. ibid. §. Ad alteram: whereas (say they) there is remaining no substa [...]e of bread: most semblably vnto that grand heresie, which denying the substance of the bodie of Christ, did onely beleeue an apparence and phantasma, or shew of a body. We desire our aduersaries to employ their best wits in the disquisition of this reply, concerning the hereticks opinion of Christs bodie, and their owne opinion of the bread, and to shew vs how they are not both equally phantasticall.
54 But God forbid that we should not adhere vnto the orthodoxall faith of our Ancestors, who contrariwise haue distinguished the two natures of Christ, Diuinitie, and Humanitie, by these their different properties: his naturall bodie by being sensible, and in one place; the Diuine nature by being not sensible, & euery where: making the faculty Cùm ergo omnis creatura certis naturae suae est circumscripta limitibus, &c. quomodò quis audeat creaturam appellare Spiritum sanctum, qui non habet circumscriptam determinatam ue naturam? Ambros. lib. 1. de Spiritu sancto. cap. 7. So Theodoret, Dominicum corpus incorruptibile resurrexit, & impatibile, & immortale, & diuinâ gloriâ glorificatum est, & à coelestibus adoratur potestatibus. Corpus tamen est priotem habens circumscriptionem. Dial. 2. 105. of not being determined in one where, to be proper vnto God; thereby prouing the Deitie of the holy Ghost, & confirming it, saying: Theod. Dial. 2. teacheth, that it was the argument of the Orthodoxall, that is, the Catholickes: Nequaquam post sanctificationem mystica symbola propriam amittunt naturam; manent enim in priore substantia, & figura, & specie, & cerni & tangi possint ficut anteà: intelliguntur autem quae facta sunt, & creduntur & adorantur, quasi essent illa quae creduntur; confer igitur archetypum cùm imagine, &c. Pag. 113. b. See hereof aboue §. 8. See Gelasi [...] and others aboue. Ibid. As bread remaineth bread after consecration; so the bodie of Christ, after the resurrection remain [...]th still a naturall bodie. So that their miraculous Transubstantiation cannot stand, except they will worke therby a new miracle, in raising againe an old rotten heresie out of the graue of a iust vnbeliefe and obliuion.
A second argument of securitie, from the consideration of the presence of a bodie.
SECT. 19.
55 From the consideration of the essence of Christs humane bodie, we come vnto the presence thereof in any place, which must be agreeable vnto the Article of Christian faith; teaching vs Christ his residence in heauen vntill his coming vnto iudgement, according vnto sacred Act. 2. Scriptures, and the Fathers of reuerend antiquitie, especially S. Augustine; who for the preseruation of the truth of Christs humane nature, will not admit of the presence of a bodie in many places at once: for this is (saith he) Immortalit [...] rem dedit, naturam non abstulit. August. ad Dard [...] se [...] epist 57. Sicut Dei Fili [...] & Redemptorem nostrum secundùm diuinitatem [...] & incorp [...]r [...]um, sicu [...] & Patrem & Spiritum sanctum non [...]reder [...] impium est; ita cundem Dei Filium in homine [...]ssumptum, visibilem, corpo [...]um, [...]tque local [...]m post resurrectionem non credere & pr [...]teri profanum est. August in lib. de esse [...]t. diuinit. tom. 4. Cauendum ne, ita [...] astruamus hominis vt vericatem corporis auferamus. Non est [...]utem consequen [...], vt quod in Deo est, ita [...] vbi que vt Deus. Ead. epist. Tom. 2 pag. 104. Spacia locorum [...]olle corponbus & corpora nusquā erunt, & quia nusquā erunt, nec erunt. Ibid. Paris. anno 1586. pr [...]f [...]nely to destroy the proper nature of a bodie, because the bodie which is not circumscribed in one place, is no what, because no where.
56 Many such sentences might be produced, which cannot be eluded by that onely answer of our Aduersaries, vnderstanding that Christ is not present on earth and in heauen at one time, to wit visibly, or by à naturall, but by a supernaturall manner. Which will be too raw matter for their stomackes, who are accustomed vnto the arguments of ancient Fathers, whom they find thus arguing: Secundùm maiestatem suam, secundùm prouidentiā, secundùm ineffabilem & inuisibilem gratiam impletur quod ab eo dictum est, Ecce ego vobiscum sum omn [...]bus diebus ysque ad consummationem seculi. Secundùm carnem ver [...] quam Verbum assumpsit, secundùm id quod de Virgine natur est, secund [...]mid quod à Iudaeis prehensus est, quod ligno confixus, quod de cruce depositus, quod lin [...]eis inuolutus, quod sepulchro positus, quod in resurrectione manifestatus, non semper habebiris vobiscum. Et paulò post, Secundùm praesentiam maiestatis semper habemus Christum, secundùm praesentiam carnis rect [...] dictum est Discipulis, Me autem non semper habebitis. August. Tract. 50. in vers. 8. cap. 12. Ioh. Etenim si hoc modo esset corpus eius nobiscum in terris, quomodo sunt corpora multorum Martyrum, accurremus ad offerend [...]m ei muners, &c. In Psal. 75. If Christ (according to his bodily presence) sit at the right hand of the Father in heauen, then doubtlesse he is not in the world by the presence of his flesh. Iudging this so plaine a point, euen by the Article of his And vpon the Article of Christs ascention into heauen: Voluit praemuni [...]e aures nostras aduersus eos, quos procedentibus temporibus sciebat dicturos, Ecce hic C [...]ristus, ecce illie, quibus ne crederemus admonuit. Nec vlla est excusatio aduersus vocem magistri tam claram, vt nemo vel [...]tusus & stupidus possit dicere non intellexi. De vnit. Eccles. c. 10. Et, Nemo dubitet cùm iam Christus ascenderit in coelo [...], quamui [...] virtute spiritus nobi [...] adsit, praesentiá tamen carnis ipsū abesse. And, [Quaerite quae su [...]sū sunt, vbi Christus est ad dextrá Dei, quae sursum suot sapite. non quae sunt super terrā, Colos. 3.] & [Talem habemus Pontificem, qui seder ad dextrā throni maiestatis &c.] Vnd [...] Am [...]rosius: Ergo non in terra, nec secundùm carnem quaerendus est Christus, si vo [...]un [...]us eum inuenire. And againe: Quando reutr [...]eris, Domine, nisi in die iudicij? ascension, that euery one remaineth inexcusable who shall denie it: because there is none so stupide but may vnderstand it.
57 We returne vnto the Sacrament, whereupon the Fathers (in confutation of fantasticall hereticks, who impugned the substantiall being of Christs bodie) haue built this their resolution: Nostra [...] est Eucharistiae, & Eucharistia rursus confirmat sententiam nostrā. Iren. l. 4. contra heres. c. 34. Our doctrine (saith Irenaeus) is agreeable vnto the Eucharist, and the Eucharist confirmeth our doctrine. We wish our doctrine tried by the like analogie. The Romish Transubstantiation in the Eucharist, doth contradict the doctrine of Christs true naturall bodie, as hath bene proued out of Theodoret and others; and will appeare by the desperatnesse of the last euasion which our Aduersaries are driuen vnto, answering that Christ is in the Eucharist, not after the manner of a bodie by circumscription, nor as a spirit is by determination, but more excellently, euen Quod [...] quis contendat esse in loco tam circumscriptiuè quàm definitiu [...], id requirere, vt res nullo modo sit alibi: dicere possumus, dari tertisi modū e [...]istendi in loco; quomodo Deus est in loco, & hoc modo esse in loco ea corpora, quae per diuinā potentiā simul sunt in varij [...] locis. Bellar. l. 3. de Euch▪ c. 4. §. Altero modo. by presence (the words of Cardinall Bellarmine) after the manner of God. Lo what affinitie this hath with the old heresie, which fancied Christs bodie to be altogether spirituall.
concerning this question, dedicated vnto Pope Sixtus Quintus, professedly writing hereof, saith thus; There are at this day seuen different opiniōs concerning the formall words of consecration: first among them who defend the forme to consist in [hoc est corpus meum, &c.] Another, Rursum, alia agitatur inter Scholasticos quaestio: An verba Christi materialiter, an ve [...]ò significatiuè in consecrationis forma sumantur. Hic iterum magna reperitur opinionum diuer [...]tas. Bona pars tenet, quòd materialiter sumantur, sed diuisi hi inter se sunt, quis quidam dicunt quòd materialiter tantùm sumantur: alij verò quòd simul materialiter & significatiuè, vt D. Thomas, & sui sectatores: alij quòd partim materialitè [...], partim significatiuè. Sunt alij, qui ea significatiuè tantùm accipi asserunt, vt Marsil, in 4. Inno centius autem tertius, & Innocentius quartus, & Glossa in Can. Timorem. de consecr. d. 2. tenent quòd materialiter tan [...]m sumantur, quos sequuntur multi ex Scholasticis. Qui verò ea significatiuè sumi asserunt, diuisi sunt in tot varias opiniones, vt vix eas numerare sit. Certè Guido Brianzonis super 4. Sent numerat nouem, & suam adijcit, quae decimam facit. Idem ibid. verb [...]seqq. Great diuersitie there is how to vnderstand them, whether significatiuely, or materially, partly, or wholy, onely, or and also. And those that vnderstand them significatiuely, to haue begot innumerable diuersities. Finally, they who require other praiers before these words, hoc est corpus meum, to be necessary for consecration, are so distracted, that the said Est alia quaestio: An solis quatuor verbis, Hoc est corpus meum, fieri consecratio possit. Hic iterum in duas sunt dissecti opiniones: S. Thomas, & illius opinionem sequentes tenent, quòd sic: Scotus tenet oppositum, dicens opus esse alijs verbis, per quae Christi verba ad materiam applicari declaretur. Scoti opinionem seq [...]untur multi, qui aiunt verba, quibus Christi verba ad materiam applicari significatur, esse benedictionis Ecclesiae verba, quibus petit vt oblata munera panis & vini, fiant corpus & sanguis Christi. Hanc opinionem sequuti sunt Theologi Colonienses in suo Antididagmate contra Lutherum, & Lindanus Episc. in sua Panoplia, & Catharinus in duobus de hac materia libellis Romae ab eo editis. Colonienses & Lindanus tenent cum Angelo & Pelbarto, quòd nihil omninò fieret, si quis sol [...] verborum prolatione sine Ecclesiastica prece consecrare attentaret. Dominus Episcopus Ebroicensis in 7. de Euchar. repet. Lindanum & Colonicuses contra Kemo [...]tium defendit, dicens, quòd ideo preces dixerint, cum Basilio magno, ad consecrationem esse necessarias, quia sine adiunctis precibus innotes [...]ere Ecclesiae non possit, Christi verba ad consecrationem faciendam admoueri.—Malè, vt ingenuè fatear, animum meum habuit ista opinionum in tanta, tantiue momenti materia varietas, dum Theologiae operam dabam, adeò vt horrori aliquando esset lectionibus illis interesse, quas super his quaestionibus Doctores praelectores nostri habebant. Quae opinionum varietas magis ac magis mihi displicere coepit, cùm post Theologici studij cursum, per varias Galliae ciuitates & prouincias, praedicandi gratia cundum mihi fuit; eò quòd haeretici cùm nobis ista Doctorum nostrorum super vero verborum Christi sensu dissidia obijcerent, me pudefacerent, neque illis, licet in fidei dogmatis eos conuenite assererem, satisfacere possem: imò nec doctis aliquot Catholicis. Idem ibid. verbis seqq. pag. 5, 6, 7. Bishop confesseth himselfe enforced to blush when these so many discords were obiected by the Ptotestants: concluding from Et omnibus consideratis, ista, Accipite, Hoc est corpus meum. Verbum Accipite, praebitionem significat; verba, Hoc est corpus meum, quid praeberet declarane. Haec sola verba apud Euangelistas & Paulum reperio, quae Christum corpus suum praebere significent. Idem ibid. pag. 14 Scripture, and from the testimonie of two Haec omnia sic sese necessariò consequuntur, vt vnum sine alio esse nequeat. Ex his autem deiude sequi video, quòd Christus his verbis, Hoc est corpus meum, non benedixit panem in coena, quae fuit duorum summorum Pontificum, Innocentij tertij, & Innocentij quarti sententia, ac multorum antiquorum Patrum. Ibid. pag. 15. Popes, and a consequent Nam benedictionem fieri per sola verba, quae natura sunt posteriora ipsa benedictione, impossibile prorsus est. Ipso enim est absurdius absurdo dicere. Idem ibid. pag. 19. absurditie, that in those words, [hoc est corpus meum,] is not the power of benediction and consecration. All which he hath auouched in his dedicatorie Epistle, nuncupated to the then Pope.
64 What shall we need to speake of their common opinion, which ascribeth the whole vertue of consecration vnto the words of Christ, [this is my bodie?] wherein by this one little word, hoc, this, their wits haue bene Nota, Catholicos, etsi conueniunt in [...]e, tamen non conuenire in modo explicandi, quid propriè demonstret illud pronomen, Hoc.—Sunt duae celebriores sententiae, 1. pro [...]omen, Hoc, non demonstrate id quod est, sed id quod erit, viz. corpus Christi.—Si ita esset, verba erun [...] speculatiua, non practica.—Est altera sententia Thomae, necnon aliorum multorum, qui cum sequuntur, quòd pronomen, Hoc, non demonstrat panem, aut corpus, sed in commune substantiam, quae sub illis speciebus sit, vt sensus sit, sub his speciebus est corpus meum Bellarm. lib. 1. de Eucharist. cap. 11. §. Nota secundò. greatly afflicted, referring the particle, this, to the betokening of bread; some to signifie Christs bodie; some to imply neither this, nor that, but (they know not what) some Non demonstratur indiuiduum aliquod vagum, sed substantia indiuidua, determinata, contenta sub illi [...] speciebus, non quidem secundùm propriam rationem panis, sed secundùm rationem substantiae, communem & indiuidu [...]m vagè per ordinem ad illa accidentia. Greg Valent. Ies. lib. 2. exam myst. Caluin. cap. 1. §. Quarta obiectio. common nature, which they will not call an Indiuiduum vagum, but yet (we wonder with what metaphysicall conceit) Indiuiduum vagè: and this last is their Iesuits construction, who call these words [hoc est [Page 117] corpus meum] Verba sunt operatiua & practica, officiunt enim quod significant. Bellarm. lib. 1. de E [...] charist. cap. 11. §. Secundò verba. Non habent verba perfectā significationem nisi in vltimo instanti, quo prosertur vo [...] vltima: pendet enim intellectus, donce ad siné ven [...]atur:—in eodem autem vltimo instanti ponitur effectus verborum in esse, id est, conuersio panis in corpus Christi. Ibid. §. Respondeo cùm. practicall, as effectually working the Transubstantiation in the verte instant of time, wherein the last of these words, [hoc est corpus meū] is vttered. And this interpretation they lay resoluedly for the sole ground of Transubstantiation: notwithstanding that (according to the iudicious censure of their owne forecited Vnus Scotus ausus est dicere,—Christum—dando consecrâsse, dicendo [Hoc est corpus meum.]—Si autem dando consecrauit, Lutherani victoriam ferrent, qui in solo vsu scilicet, dum datur & accipitur, corpus Christi in Eucharistia esse sustinent.—Si autem cum dixit [Accipite, manducate] panem dabat (sicut dicendū esset, si nondu [...] facta esset consecratio,) sequitur quod panem accipere & edere iubebat, & quod Apostoli, qui Christo obedierunt, panem acceperint & enderint simul cum corpore; quod est articulum Transubstantiationis destruere Archi [...]p [...]escopus C [...]sarien Tractatus varij & disp. de necess. correct. Th [...]log. Scholast. lib. 1. fol. 5. Quicquid dixerint, semper eò cogendi sunt, vt dicant an corpus an panis ostendatur in singulari, quia pronomen vice nominis proprij positum, pro solo singulari sumi possit.—Cum scriptura duarum tantum meminerit, viz. panis & corporis, uescio cur fingant tertiam aliquam, quae nec panis sit, nec corpus, quae tamen per pronomen demonstretur; in quo magnam Scripturae vim faciunt, infarcientes illi ex suo cerebro, cuius nullam habent mentionem, & quâ positâ propositio falsa esset: si autem nullam tertiam reponero se dicant, quae sit alia à Christi corpore, cur nudam nobis rem non proponunt? Cur tot illam verborum inuolucris contegunt [...] Terti [...]m quaerere à pane & corpore discretam vanissimus labor est, & absurditate plenus. Idom ibid. fol. 17. Bishop, Transubstantiation is therby ouerthrowne: who therefore calleth this new euasion a figment, and a labour full of absur ditie, and notably confuteth their fundamentall Sic distinguit Scotus practicam propositionem à speculatiua. Speculat [...]ua, inquit, praesupponit tem ita se habere atque significat. Practica verò non praesupponit rem, sed eam facit. Licet ista distinctio [...]ihi non placeat. Nam vtraqu [...] supponit rem ita se habere atque significat, speculati [...]a significat rem esse, practica rem fieri, vna praesupponit rem in esse, alt [...]r [...] in fier [...],—Sed miru m quomodo postquam dixerunt eam esse practicam, talia de [...]de asserant, ex quibus sequatur eam non esse practicam. Atunt enim, quia conuersio panis sit in instanti, eam non esse veram vsque ad vltimum instan [...] prolationis ipsius: Quod idem est dictu, cum eo quod Patres de illa dicunt, viz eam non esse veram, nisi prius sit facta Transubstantiatio [...]pis. Caesari [...]n. i [...]id. fol. 19—Ideo autem expectandum ait vltimum istud instans, [...]o quod ante conuersionem non posset esse vera, & Patres dicunt, quia vera est▪ quando profertus, ideo illam praesupponere conuersionem iam factam, & propterea ex cius veritate sequi, Transubstantiationem▪ quae si facta prius non esset, esset propositio falsa. Idem ibid. pauló post.— [...]t hoc tenet [...]otus.—Praesupponit ergo secundùm cum ista propositio ad sui veritatem rem factam, non rem fiendam. Vnde consequent [...] infertur quod sit speculatiua, non practica, maximè cùm nullum verbum habeat, nisi solum verbum substantiuum, quod nullam actionem, [...]ut passionem, sed solam re [...] substantiam designat. Oportet ergo vt cum Patribus Concilij de caetero idem sentientes, hanc propositionem fateamur non esse practicam sed praesupponer [...], vt sit vera, rem quam significat, pr [...]s esse factam, quim proferatur. O quantas tenebras offudit horum verborum claritati nimius erga suam praeconceptam opinionem amor, quo agente tam obsunato animo quidam sustinent Christum per ista verba, eaue sola benedixisse & consecrasse panem, & sola illa sufficere ad dictam consecrationem factendam. Idem ibid. fol. 19. & 20. distinction of a speculatiue, and a praiticall proposition: whose testimonie we haue related somewhat at large, both for our better discharge, and fuller satisfaction of them that shall desire to know it.
65 He proceedeth yet further to proue this Assertion, viz. the words of consecration are in praier of blessing before these words of institutiō, [hoc est corpus meum, &c.] both from Probatur ex verbo Dei, Christum prius consecrásse, quàm ista verba diceret, Hoc est corpus meum. Ibid cap. 5. Quod perpetuus Ecclesiae atque vniuersalis vsus vsque â temporibus Apostolorum oratione seu benedictione consecrandam [...]uchanstiam esse docet. I [...]id. fol. 36. Scriptures, from the patterns of the pretended Omnes nunc prouoco Lectores ad [...]turgiarum lacobi, Clementis, Basilij, Chrysostomi, & Ecclesiae [...]atinae libros Missales. Ibid. pag. 102. old Liturgies of S. Iames, Clement, Basil, Chrysostome; from the consent of An omnes orthodoxi Patres tum Graeci tum Latini, qui dictum praecessere Concilium Tridentinum, senserint panem in Christi corpus per mysterium sacrae orationis conuerts, consultis coruin lib [...]is verum esse deprehendi. Ibid. fol. 115. all ancient Fathers both Greeke and Latine; from the testimonies of many of their approued Aliqui doctores Scholastici pro mea parte stant, Catharinus Campsensis Episcopus, docuss. Episcopus Ruremonden. Lindanus insanire eos ait, qui sine precibus Sacerdotis sola Christi verborum prolatione si [...]i posse docent Theologi Colonienses idem quod Lindanu [...] ante Lindanum, in lib. Antididagma vocato, contra Lutherano [...] scripto docent. Idem ibid. fol. 114. Schoolemen: which their so manifold dissentions about the manner and forme of Transubstantiation, being no lesse irksome then the noise of a saw of steele wrought vpon a barre of yron, must needs set their teeth on edge; the rather because diuerse of these Authors are confessed to subuert the doctrine of Transubstantiation by those arguments, [Page 118] whereby others labour to confirme it. And if these irreconciliable wrangles of their contradictorie Doctors be so preiudiciall, then doubtlesse
The contradictions inuolued in the Doctrine it selfe, proued by the testimonies of our Aduersaries, may serue for a fift argument of our securitie.
SECT. 22.
66 An argument taken from absurdities, is, in this question of the manner of Christs presence, thought by our learned Aduersary M. D. Intereà Lutherani, qui veritatem corporis Christi cum pane subsistere volunt, multos absurdos sensus confingunt: primò, ipsum panem esse corpus Christi, deinde sub pane esse corpus Christi, vbi res disparatae de se inuicem praedicantur; deinde sub p [...]ne esse corpus Christi, quod non nisi in figuram resoluitur mox cum pane esse corpus Christi, vbi vnionem coguntur fingere quasi hypostaticam. Stapleton. Promptu. Cathol. seria 3. Hebdom. Sanctae, §. 3. in haec verba [Hoc est corpus meum.] Stapleton to be verie ponderous and considerable, who refuteth Consubstantiation, because it is fraught with many absurd sences: which argument the more weighty it is, the more grieuously must it presse, yea & oppresse all transubstantiators, because of the many absurdities which may seeme to attend vpon this one opinion, although they should not be debated, but onely repeated. Before we enter into particulars, let this be obserued for a generall Principle, which hath in it all the rules of a Maxime or Principle [...], &c. & is approued of all men of whatsoeuer opinion in the world: to wit, There cannot possibly be any truth in any doctrine, which containeth in it a contradiction.
67 First then their Thomas in 4. dist. 44. q. 2. art. 2 & quidam alij Catholici existimant, non posse vnum corpus esse in duobus locis localiter, sed tantùm sacramentaliter.—Et rationem hanc reddunt, quia vnum est illud quod est indiuisum à se, & diuisum à quocunque alio, ex quibus conditionibus prior, indiuisum ise, essentialis & inseparabilis, altera non. Aquinas (besides other Catholicks) a Doctor sometime esteemed of our Aduersaries as the Oracle of the Romish Schoole, whom for his profound learning, and search into the mysteries of all Diuinitie, they sirnamed Seraphical; he from an argument of contradiction did conclusiuely resolue, that it is absolutely impossible for one bodie to be at the same time locally in many places at once: whence it must follow (by the iudgement of Cardinall Sed haec ratio, pace tanti Doctoris dixerim, non est solida; nam duplex est indiuisio à se:—vna respectu loci, quae extrinseca est, & plane accidentaria; alia respectu rei ipsius, quae est intrinseca, & vel est de essentia, vel certè proprietas quaedam vnitatis.—Cùm vnum corpus est in diuersis locis, non tollitur indiuisio intrinseca, sed solùm extrinseca, respectu loci: nam non diuiduntur principia intrinseca, quae corpus constituunt, sed solùm diuiduntur situs, siue vbi illius corporis. Which answer is very vnsufficient, because that this diuision doth not respect diuersa vbi: for the same body in his diuers members is in diuers places at once: but by the Iesuits doctrine the same bodie is feined to be on one altar, and on a second, but yet not in the place of distance betweene them both. In this, not being, consisteth the diuision, which doth as necessarily proue diuersa vbitata. as diuersa vbi. But we come to his next confutation of Thomas: Quod si non posset esse vnum corpus localiter in duobus locis, quia diuideretur à seipso (as Thomas held,) profectò nec possit esse sacramentaliter, eadem ratione; licet enim esse alicubi sacramentaliter non dicat esse per loci occupationem, tamen dicit esse per realem & veram praesentiam, quae realis praesentia in tot hostijs, siue Altaribus, & non in locis intermedijs, non minus tollere videtur indiuisionem rei, quàm repletionem plutium locorum. Bellarm. lib. 3. de Eucharist. cap. 3. §. Quidam tamen. See Thomas, part. 3. Summ. qu. 76. Bellarmine,) that it cannot possibly be sacramentally in diuerse places at once. Where we may note, that as Aquinas, their ancient Bellarmine, hath giuen vs our antecedent, viz. no bodie can possibly be locally in two places at one time; so Bellarmine, their present Aquinas, hath granted vs our consequent, viz. that it must follow vpon that impossibilitie, that there can be no Transubstantiation, or being of Christs bodily presence, no not (as the Romanists vnderstand it) sacramentally, because of a contradiction.
68 And when their two most famous Iesuits contend to shew a possibilitie of the presence of Christs bodie in many hosts, and places at once, then they straine their voices [...], aboue the reach of any Schoole-man [Page 119] euer before them, in beleeuing that the humane bodie of Christ Vident, qui doctiores sunt, qua ratione vnum corpus in pluribu [...] locis sine repugnantia esse posse defenditur, eadem ratione desendi posse, quòd sine repugnantia esse possae in omnibus locis per Dei potentiam, absolutam: neque obstat quod Patres sancti sensisse videntur, vbiquitatem esse Dei propriam, maximè cùm ex eo diuinitatem Spiritus sancti probant, quòd ille sit vbique—quia omnipraesenti [...] suapte naturâ, non alienâ virtute intelligunt.—Vt maximè humanitas Christi possit diuinitùs poni vbique, assertionem tamen esse haereticam, quòd ea iam vbique sit. Gregor. Valent. Ies. lib. 1. de vera Christi pr [...] sentia, cap. 12. may possibly (although this, in Cardinall Bellarmine his iudgement, is Dicimus corpus Christi esse vbicunque sunt hostiae consecrat [...]:—at dicere corpus Christi vel esse vel esse posse in infinitis locis simul, immensitatem requirit. Bellar. lib. 3. de Christ [...], cap. 18. §. Quod. impossible) be euery where in an instant: and that it is not in this Sacrament either circumscriptiuely or definitiuely, but Quod si quis dicat, esse in loco tam circumscriptiuè, quàm definitiuè, id requirere vt res nullo modo sit alibi, dicere possumus dari tertium modum existendi in loco, nimirum per solam praesenti [...], quomodo Deus est in loco: & hoc modo esse in loco ea corpo [...]a quae per diuinam potentiam simul sunt in diuersis locis. Bellar. ibid. cap. 4. §. Alcero modo, &c. after that manner God is said to be in place, that is, onely by a presence; herein without any light of antiquitie imagining a presence without a manner of prefence, except it be that omnipresence, which is an onely prerogatiue of God himselfe, and not communicable vnto any created nature.
69 Secondly, they allowed vs this vndoubted principle, that Ob. De essentia quantitat [...]s est habere partem extra partem, ergo vbi est vna pars, non est alia: non ergo tota quantitas corpori [...] Domini in eadem hostiae particula esse potest. Resp. Bellar. lib. 3. de Eucharist. cap. 7. §. Ad quartum. Quantitas non potest existere nisi quantitatiuè quantum ad essentialem modum, quia non potest existere sine extensione, & partium distinctione in se. And then cometh to answer the point in question. §. Ad octauum. Corpus habere partem extra partem, si illud [Extra] dicat habitud ad subiectum, non autem si dieat habitud. ad locum. Ibidem. Fatemur Christi corpus vbicunque est habere suam formam & siguram humanam, & partium situm & dispositionem. Ibid. cap. 7. §. Haec autem. it is an essentiall property in euery thing which hath quantitie, to be so disposed, that one part of the fame subiect be distinct from another. Whereupon we may be bold to Ob Corpus Christi cùm sit organicum habet partes determinatè distant [...]s, est enim de ratione organici corpo [...]is determinata distantia singularum partium ad inuicem, sicut oculi ab oculo, & oculi ab aure. Ergo non potest esse [...]otus Christus sub quasibet parte hostiae. Alia obiectio: Corpus Christi semper retinet veram corporis naturam, nec vnquam mutatur in spiritum, sed est de ratione corporis, vt sit quantitas positionem habens, & ad rationem quantitatis pertinet, vt diuersae partes in diuersis partibus existant Ergo. Respondet adhaec: Talis distantia partium est quidem in corpore Christi vero, sed non secundum hanc distantiam comparatur ad hoc Sacramentum, sed secundum modum substantiae. Thomas part. 3. art. 3. ad 2. & 3. Rursum obijcitur. Dicitur quod totum corpus Christi continetur sub qual bet parte hostiae consecratae, sed nulla quantitas dimensiua tota continetur in qualibet parte totius: Est ergo imposs [...]bile vt quod tota quantitas dimensiua corporis Christi contineatur in hoc Sacramento. Respondet [...] argue, that (seeing in euery organicall bodie one part is seuered from another, is an eye from an eare) the whole bodie of Christ is in euerie part of the host. The force of this consequent their great Aquinas could not otherwise auoid, but through the helpe of this thicke mist, answering, that the bodie of Christ is in the host, not after the nature of a bodie, but according to the nature of a Quantitas dimensiua corporis Christi est in hoc Sacramento non secundùm proprium modum: vt scilicet sit totum in toto, & singulae partes in singulis partibus, sed secundùm modum substantiae, cuius natura est tota in toto, & tota in qualibet. Ibidem, Art. 4. ad 1. substance, which naturally is wholy in the whole, & whole in euerie part: which vtterly dissolueth the confessed essentiall propertie of a bodily substance, which hath the whole consisting of parts really distinguished one from another, and not such a substance, where either any one part is in another, or the whole is in euery part: which their owne Sed secundùm hoc videtur, quia vbi pars est, ibi est totum: & secundùm hoc videtur, quod pes & nasus funt coniuncti Quod ego non credo. Canonista in Decretis de Coucil. Dist. 2. Vbi par [...]. in Glossa. Canonist in his ancient Glosse excludeth with a non credo, as being vnworthie of faith.
70 We may not insist vpon other such like contradictions, as when they say, that the bodie, Prima par [...] regulae cerussima est, quia realis pr [...]tentia corporis Christi id necessariò requi [...]it, vt niotis speciebus verè moueatu [...] corpus Christi, quamuis per accidens: quomodo anima nostra verè inutae locum: itaque verè & propri [...] dicemus, Christi corpus in Fucha [...]istia attolli, deponi, deferri, collocari in Altari, vel in pixide, transferrs à man [...] ad o [...], & ab ore ad stomachum. Bellarm. lib. 1. de Eucharist. cap. 2. §. Prima par [...]. according vnto the motion of the host, is truly and properly lift vp: but Cadente hostia, corpus Christi locum mutat, sed non propriè cadit: id enim propriè [...] quod corpus est, & corporaliter existit. Idem lib. 3. de Encharist. cap. 10. §. Respondeo corpus. at the falling of the host, doth not properly fall downe. Or [...]
bodie. Wherein we see two things plainly professed by all Protestants; first, that the words of this Sacrament are not to be expounded according to their literall and proper sence: secondly, that the matter of this Sacrament is the verie bodie and bloud of our Lord truly offered and exhibited vnto vs. Both these, according to our intended manner of euidence, must be briefly and plainly confirmed.
76 First, we proue, that the words admit not a proper and literall exposition, but are to be interpreted as Protestants teach, Whether it be by a metonymie, as is confessed of Caluine, and others, (see the testimonie going before) or by a Synecdoche, as some Lutherans. Cassander saith, figuratiuely, whether it be by a Metonymie or by a Non tamen identicam praedicationem (speaking of the Lutherans) asserunt, neque in e [...] loquutione Tropum aspernantur modò is tropus praesentiam carnis Christi non tollat; quam plerique Synecdochen vocant, qua ex parte totum intelligitur, quamuis alij inusita [...]am praedicationem malint; atque hanc propositionem [Panis est corpus Christi,] huiusmodi interpretatiu [...] explicant, vt per eam intelligant, In pane, sub pane, cum pane, &c. quae forma loquendi apud veteres quoque repetitur. Cassander Consult. Art. 10. Synecdoche. Contrariwise the Romanists affirme, that Proptiè non figuratè explicanda esse illa verba [Hoc est corpus meum.] Bellar. lib. 1. de Euchar. cap. 9 And he proueth this by such arguments which do equally conclude, that no word spoken concerning that Sacrament, can be vnderstood figuratiuely, but onely in the proper and literall sence: as for example: th [...]se words are not figuratiuely, but properly to be expounded: because (as they pretend,) Argumentum à materia institutionis: materia est pactum, testamentum, Sacramentum, quae omnia requirunt propriam non figuratam locutionem.—Secundum argumentum à personis, quibuscum loquebatur, viz. Apostolis, qui rudes & simplices fuerunt, quibus omnia clarissimè proponebat, vel obscurius dicta continuò exponebat, deinde loquebatur eo tempore, quo minimè oportebat obscur [...] loqui, nimirum, cum Apostoli facti sunt primi participes tanti Sacramenti, M. Stapleton vseth the same reasons and addeth:—Quartò ratione Sacramenti quod hic institu [...]tur, cuius verba Sacramentalia propriè & perspicuè offerri debent, non obscurè & figuratè. Stapleton. Prompt. Catholic. Ser. 3. Hebd. sancta. §. Tertia. pag. 268. the matter of this Sacrament, being Christs Testament; the persons to whom he spake being Apostles, euen simple men, the nature of the action being a Sacrament, do all require that the words of this Sacrament should be deliuered in plaine and proper phrases: as though in the institution of this Sacrament, Christ had spoken nothing figuratiuely; wherein the Romanists by making themselues Aduersaries vnto Protestants, are (as almost in all other points) found to be the greatest Aduersaries to themselues.
77 For notwithstanding their former deniall of any trope or figure in this case, yet haue they bene constrained to note, in the words of Christs institution of this Sacrament, many figuratiue & vnproper termes of speech. Some thinke (amongst others Doctor Hic literalis sensus luculentissimè pater, ex comparatione aliarum Scripturarum, in quibus tale intelligitur subiectum, quale describitur à suo praedicato, dicente Adam, Gen. 2. Hoc nunc est o [...] ex ossibus meis. Hoc, non innuit costam Adae, sed ipsam multerem.—Et Exod. 16. de Manna, Iste est panis: pronomen, iste, significat panem: & Exod. 24. Hic est sanguis testamenti: Hic, design at ipsum sanguinem. Et Matth. 17. Hic est filius meus; Hic, personam Filij demonstrat. Sic in praesenti, [Hoc est corpus meum:] Pronomen Hoc, nihil aliud significare potest, quàm quod praedicatum enunciat. Erit hoc clarius ex textu Hebraeo:—in Matthaeo Hebraeo sic legimus, Hoc quod est corpus meum. Stapleton. Prompt. Cath. Ser. 3. Hebd. sancta, in illa verba, Hoc est corpus meum. Stapleton,) that in these words [this is my bodie] the demonstratiue particle [this] can signifie nothing but (the pradicate) bodie: which exposition seemeth vnto Si quis digito aliquid demonstrat, dum pronomen effert, valdè absurdum videtur dicere, pronomine illo non demonstrari rem praesentem.—Pronomina demonstratius mox indicant certum aliquid, etiam antequam sequantur caeterae voces.—Si pronomen demonstret solum corpus, verba erunt speculatiua, non practica, (at secundùm Catholicos sunt practica) quia semper verum erit demonstrato Christi corpore, dicere, Hoc est corpus Christi.—At verba practica & operatoria non sunt vera antequam Sacramentum (meaning the pronunciation of the last word meum) efficiatur. Bellarm. lib. 1 de Eucharistia, cap. 11. §. Nota secundò. Cardinall Bellarmine to be absurd, because this is to signifie Christs bodie, before there is any presence of his bodie. And could the defenders of this interpretation excuse themselues without a figure?
78 Their Cardinall resolueth contrarily, that the Pronoune [Alter a est sententia Thomae & aliorum multorum dicentium, quòd pronomen hoc non demonstret praecise panem nec corpus, sed in communi substantiam, quae sub illis speciebus continetur: sic tamen vt demonstratio propriè ad species per [...]ineat: non quidem vt sit sensus; Hoc, id est, hae species sunt corpus Christi, sed in obliquo, hoc modo, Hoc est corpus meum, id est, sub his speciebus est corpus mesi.—Hoc modo omnia optimè cohaerent, nam quià sacramenta significant id quod efficiunt, & non efficitut in hoc sacramento vt corpus Christi fit corpus Christi, id enim semper [...] neque vt panis sit corpus Christi, id enim fieri nequit; sed efficitur vt sub speciebus illis sit corpus Christi, sub quibus ante à erat substantia panis. Ideò illud, Hoc, non demonstrat panem, nec corpus, sed contentum sub speciebus. Ibid. §. Est igitur. Es [...]et aptum exemplū si Dominus, quaedò mutauit aquam in vinum, ostendisset hydrias aquae, & dixisset, Hoc est vinum: & illis verbis mutásset aquam i [...] vinum; neque enim possumus ità expo [...]ere istam sententiam, Hoc est vinum, id est, Haec aqua est vinum, id enim falsum esset: neque ita, Hoc, id est, vinum est vinum; nam falsa fuisset demonstratio: non enim aderat vinum cùm diceretur, Hoc, sed hic est sensus, Hoc est vinum, id est, In hoc vase est vinum. Ibid. §. Sed S. Thomas. this] doth neither signifie bread, nor bodie, nor yet accidēts properly, but [this] that is f Quid propriè significet [Hoc,] duae sunt celebriores Catholicorum sententiae: alter a est, vt pronomen hoc demonstret corpus. Bellar. lib. 1. de Euchar. cap. 1. §. Not a secunda. [Page 123] (saith he) vnder these accidents is my bodie: as he sheweth by an example, which proueth that this is so plainly a figuratiue speech, as when a man promising his friend the vse of his purse, doth figuratiuely meane the monie in his purse.
79 As for their common exposition (as they call it,) of [hoc, this,] to signifie, De indiuiduo vago. Non dicimus cum Scoto, Hoc. id est, haec substantia, vel hoc ens:—qu [...]i necesse est vt praesen [...] sit substantia illa, quandò dicitur Hoc; & tamen tunc non est illa praesens.— [...]t sic falsa redditur demonstratio. not this distinct substance, but more cōfusedly Sed dicimus, Hoc. id est, substantia sub his speciebus: & sic non est necesse vt illa substantia sit praesens, sed satis est si praesentes sint species, quae demonstrantur pronomine, His, id est sub his speciebus Ibid. §. Ad [...]d verò. Et Greg Valent. suprà. substance, meaning the substance vnder the forme of bread (as though there could be a substance called [this] which is not this substance,) it is a metaphysicall Chimaera, farre exceeding (we thinke) the capacitie of any man, and therefore worthily censured by their late learned Pronomen vice nominae proprij positum pro solo singulari sumi potest.—Cum Scriptura duorum tantùm meminit. panis & corporis nescio cur tertiam singant aliquam substantiam, quae nec panis est, nec corpus, quae tamen per pronomen demonstretur, in quo magnam vim Scripturae faciunt. Si autem nullam tertiam rem ponere se dicunt quae sit alia à Christi corpore, cur non cam nudam proponunt, sed tertiam se quaerere dicunt, à pane & corpore di [...]creta [...] labor est absurditate plenus. Episcopus Caesarien. Tractatus varij de correct. Theol. Scholast. Bishop for a curious absurditie, pernerting the sence of holy Scriptures. Therefore the Romanists (except they will confesse their interpretations to be absurd,) do stand chargeable for three figures in expounding one little Pronoune [this.]
80 They are not sparing in this kind; for where Christ said [which is giuen for you,] their Iesuit [Hoc est corpus meum, quod pro vobis datur, Luc. 22] Id est, quod offeretur à me pro vobis in cruce mactatum. Greg. Valen Ies. l. 1. de Missa Sacros. c. 3. §. Igitur, &c. Valentia doth expound the word giuen to signifie, offered vpon the crosse. Where Christ said, [take, eate, this is my bodie,] their ancient Iesuite Salmeron (contrarie vnto Christi corpus verè ac propriè manducatur in Eucharistia, non tropicè. Bellar. lib 1. de Euch. c. 11. §. Resp. corpus. Bellarmine,) vnderstandeth, that the verbe eate doth signifie Dicitur panis frangi, imò Christi corpus frangi & manducari, quia & species franguntur, & ipsū Christi corpus spiritualiter frangi, & manducari cùm fide sumitur, & quisque suam partem tra [...]ittnam & Dominus dixit [...]ucae 22. Hoc est corpus meum. quod pro vobis frangitur. Salmeron Ies. Com. in 1. Cor. 10. disp 17. §. Sed ecce. receiuing by faith. Where both in the Gospell, and in S. Pauls epistle, the bodie is said to be [broken,] Dicitur panis frangi, imò Christi corpus frangi & manducari, quia & species franguntur, & ipsū Christi corpus spiritualiter frangi, & manducari cùm fide sumitur, & quisque suam partem tra [...]it [...]nam & Dominus dixit [...]ucae 22. Hoc est corpus meum. quod pro vobis frangitur. Salmeron Ies. Com. in 1. Cor. 10. disp 17. §. Sed ecce. which is to be vnderstood spiritually, their Iesuite Maldonate saith, Sacramentalis locutio esset, si corpus Christi diceretur frangi & dentibus teri, quemadmodum Chrysost. locutus est: haec enim non possunt nisi Sacramento tenus intelligi, quia non corpus propriè frangitur, sed Sacramentum. Maldon. Ies. Com in Matth. 26. immediatly before the 27. verse. sacramentally: and more plainly their Iesuite Valentia, Dicis (speaking to Herborandus a Protestant,) lacerari à nobis Christum, cùm hostiam in tres partes diuidimus. Resp. Christū sic esse in hostia, vt nec frangi nec pati aliquid que at. Greg. Valen. Ies. lib. 2. de Sacris. Missae, c. 3. quia fractio significat diuisioné partisi. Suarez Ies. tom. 3. disp. 47. §. 4. It cannot be taken properly: which interpretation their Cardinal Bellarmine confesseth to be Aliqui (speaking of their owne Doctors,) volunt ea quae dicuntur a Christo ratione specierum, verè & propriè dici eo modo quo dicerentur de pane, si ades [...]et; panis enim dicitur verè & propriè videri, tangi, frangi, ratione accidentium suorum.—At sententia communis Theologorum contrarium docet: Ideo sit regula, ea verba quae significant motum localem, verè ac propriè dicuntur de corpore Christi in Eucharistia existente, ratione specierum, licet per accidens, non per se; caetera autem quae significant alias mutationes vel act ones, dicuntur quidem de corpore Christi, ratione specierum, sed impropriè & figuratè. Verè ac propriè dicimus corpus Christi attolli, depont, deferri, collocari in altari And againe, consuting the former opinion of some Papists. Secundum quod, sicut dicunt Christum verè ac propriè vide [...]i, & tangi; ità possent dicere eum calefieri & frigefieri, imò & mucidum & acidum fieri:—at illa nemo planè concederet. Bellar. l. 1. de Euch [...] cap. 2. §. Sed existit Because outward and sensible actions are vsed for signification of inward and spirituall. the common iudgement of Diuines, who affirme, that the bodie cannot be said to be broken, but onely in the accidents of bread. Where Christ said furthermore, [this is the Cup of the new Testament: [...]
(saith Tollet) are buried together with Christ, that is, they represent Christ buried, Baptisme it selfe being a signe of his buriall.
84 This one instance in so great a Sacrament, may instruct vs, that it is the common Idiome & manner of speech vsed by the holy Ghost, in matters mysticall (that is, Sacramentall,) to speake in a Sacramentall, that is, a figuratiue tenor of speech. For as the obseruation taken by their Iesuite Ribera, to wit; Peruulgatum est in Scriptura, vt res figurata nomen habeat figurae. Ribera Iesuita Com. in Apoc. cap 14. v. 8. in Scripture the thing signified is vsually called by the name of the figure, or signe, is true: so is it that the signe carrieth the name of the thing signified, as Gen. 17. circumcision is called the couenant. Which made the ancient Fathers, as namely, Acceptum panem & distributum suis, corpus suum illis fecit, dicendo, Hoc est corpus meum, id est. figura corporis me [...]. Tertul. lib. 4 aduers. Marcion. cap. 40. Panem quo corpus suum representat. lib. 1. in Marc. cap. 14. Tertullian, Figura f [...]it panis Eucha [...]istiae, quem in recordationem passionis—Christus Dominus facere praecepit. Iustin. Martyr. in Trypho. pag. 201. Iustine Martyr, Vinum, quo Christi sanguis ostenditur. Cyprian. lib epist. 3. vt significantia & ipsa significata eisdem vocabulis ce [...]s [...]antur. Serm. de Vnct. Cyprian, Fac nobis hanc oblationem ascriptam, rationabilem, acceptalibem, quòd est figura corporis & sanguinis Domini nostri Iesu Christi. Ambros. lib. 4. de Sacrament. cap. 5. tom. 4 And, Ante benedictionem verborum coelestium alia species nominatur, post consecrationem corpus Christi significatur. Idem de ijs qui myster. initiantur, cap. 9. Tom. 4. Paris. 1586. Basil. 1567. And, In cuius (scil. sanguinis) typum nos calicem mysticum sanguinis ad tuitionem corporis & animae percipimus. In 1. Cor. 11. in illa verba, [Mortem Domini annunciantes.] Tom. 5. Hic offerri in imagine, in coelo in veritate, lib. 1. de Off. cap. 48. Ambrose, Iam Paschatis participes erimus, nunc quidem adhuc in figura, licet magi [...] perspicua quàm in lege veteri: legale enim Pascha, nec enim dicere verebor, figurae figura erat obscurio [...]. Greg. Nazianz. Orat. 2. in Pasch. Antitypon preciosi corporis. Orat. 2. ad fu [...]s Gorgon. Gregory NazianZene, Si quasi carnales ista suscipitis, laedunt vos, non alunt; est & in no [...]o Testamento litera quae occidit eum qui non spiritualiter ista quae dicuntus animaduerti [...]. Si enim secundum literam sequamur hoc ipsum quod dictum est [Nisi manducaueritis carnem meam, & biberitis sanguinem meum] occidit haec litera Cyril. Alex. lib. 7. in Leuit. col. 696. Cyrill Alexandrinus, Chrysostom, See aboue, §. 3. & 8. Chrysostome, Theodoret, See aboue, §. 3. & 8. Theodoret, In typo sanguis. Hieron. lib. 2. contra Iouin. Hierome, Corpus Symbolicum. Origen. in Matth. 15. Origen, so ordinarily to expound this Sacrament to be a figure, type, representation of the bodie and bloud of Christ.
85 Hereunto S. Augustine hath as it were set his seale, witnessing that Si Sacramenta quandam similitudinem rerum earum quarum sunc Sacramenta, non haberent, minimè sacramenta essent: ex hac autem similitudine plerique iam ipsarum rerum nomana accipiunt. Sicut ergo Sacramentum corporis Christi corpus Christi est, Sacramentum sanguinis Christi, sanguis Christi est; i [...]a sacramentum fidei fides est. Paulò post: Sicut de ipso Baptismo Apostolus ait: Consepulti, inquit, sumus, Rom. 6.] Non ait, sepulturam significamus; sed prorfu [...] [...]it, consepulti sumus. Sacramentum ergo tan [...]ae rei non nifi eiu [...]dem rei vocabulo nuncup a [...]it. Augustin. tom. 2 epist. 23. ad [...]onifac. Bafil. 1569. & Paris. 1586. & Beda in Rom. 6. Sacraments, that is, the outward signes, because of the similitude and resemblance they haue vnto those things which they are ordained to represent, assume for the most part the names and appellations of the things themselues. And, for example, doth instance in both the Sacraments of the new Testament, first of the Eucharist, saying, The Sacrament of the bodie of Christ is (meaning, called) the body of Christ: and secondly of Baptisme, The Apostle saith (saith he,) we are buried therein; he saith not we signifie the Sepulcher, but flatly saith, we are buried, calling the Sacrament (that is, the signe) of so great a thing, by the name of the thing it selfe. So that none may henceforth call it an hereticall exposition which Protestants hold, if S. Augustines iudgement may be thought to be sound and Catholicall: who doth furthermore hold it Locutio praeceptiua flagitium aut facinus vetan [...], aut vtilitatem aut bene ficentiam iubens, non est figura [...]a: si autem flagitium aut facinus videtur iubere, aut vtilitatem ac beneficentiam vetare, figurata est. Nisi manducaueritis carnem filij hominis, &c. facinus vel flagitium videtur iubere, figura ergo: praecipiens passioni Domini communicandum, & suauiter & vtiliter recondendum in memoris, quòd pro nobis caro [...]iu [...] crucifixa & vulnerata est. Augustin. Tom. 3. de doctr. Christ. lib. 3. cap. 15. 16. barbarous impietie, to expound the manner of eating of Christ otherwise then figuratiuely. Thus after our confirmation of our exposition, we are come now at last to shew
A ninth argument of safetie in the Protestants defence; because although they beleeue not Transubstantiation, yet notwithstanding do they receiue the bodie of Christ more really and truly in the Sacrament of the Eucharist: by many reasons, whereof some are deduced from the testimonies of our Aduersaries.
SECT. 26.
86 More then erroneous is that censure which our Aduersaries haue passed vpon Protestant Churches, in regard of their Eucharist; one Christus nouus (meaning of Protestants) illis nihil nisi strustū panis est, & vini portiun [...]ula, &c Salmeron. Ies. in Epist. Pauli in genere. Disp. 11. §. Septimò Christus. Iesuite calling it onely a crust of bread, and a pittance of wine: an Haeresis erat quorundam, qui Eucharistiam tantùm esse volebant figuram corporis Christi. Hanc heres [...]n docet Caluinus. Bellar. lib. de notu Eccles. càp. 9. §. Quorundam. other traducing their doctrine, as though they maintained, with ancient hereticks, only a figure of Christs bodie: wronging their owne consciences, and that (as may be feared) wittingly, seeing they could not be ignorant what Protestants professe, namely, Haec est eorū sententia, &c. Greg. Valent. Ies. and others. See aboue. that (as their own Iesuit acknowledgeth) although Christ be corporally in heauen, yet is he receiued of the faithful communicants in this Sacrament truly, both spiritually by the mouth of the mind, through a most neare coniunction of Christ with the soule of the receiuer by faith, and also sacramentally with the bodily mouth, receiuing not Christ, (meaning, Intelligit Caluinus, nō per localem praesentiam, sed per quandam communicationem. Bellar. lib. 1. de Eucharist. cap. 10. §. Est autem. not Christ according to his locall presence,) but bread and wine, as seales and signes of the promise of redemption in his bodie and bloud.
87 If therefore, as Pilate once asked, Iohn 18. 38. what is truth? it shall be examined what is our truly receiuing of Christ in this Sacrament: we may answer, that therein is a double truth, to wit, spirituall or inward, Christs bodie; and sacramentall, in the outward element: the first in faith, the second in a figure: yet so, that the reality and truth of our receiuing doth consist rather in the act of the soule, then in the facultie of any bodily instrument. For this cause Iohn 1. 47. This is a true Israelite. Nathanael, not in respect of his naturall ofspring, but of the sinceritie of his soule, was called a true Israelite; the godly Christian who conceiueth Christ in his soule by faith, is named Christs true Matth. 12. 47. Who is my mother [...]er. 49. stretching his hands vnto his dis [...]iples, said, Behold my mother, &c. Vers. 50. Whosoeuer doth the will of my Father, he is my—mother. Religiosiores sunt mentis copulae, quim corporum. Ambros. in Luc. 8. And, Luc. 11. 27. one said, Blessed is the wombe that bare thee, &c He answered, Yea blessed are those who heare the word of God, and keepe it. Non carnales parentes negat, sed spirituales praefert: non negamus beatum ventrem, sed beatiorem mentem affirmamus. Maldonat. in Luc. 11. mother; the regenerate man inuested in the right of an heauenly inheritance, the true Rom. 2. 28. For he is not a Iew who is a Iew outward, neither is that [...]ircumcision which is outward in the flesh: but he is a Iew who is one inward, and the circumcision of the heart in the spirit, &c. Iew; and not Manna, (although Man did eate the bread of Angels. Psal. 78. 25. Angels food) but the bodie of Christ, the Io [...]. 6. 32. Verily, verily, I say vnto you, Moses gaue not you that bread frō heauē: but my Father giueth you that true bread from heauen. And vers. 35. I am the bread of life, vers. 33. which came downe from heauen, and giueth life vnto the world. Vers. 35. Your fathers did eate Manna, and are dead. Vers. 51. I am the liuing bread:—if any eate hereof▪ he shall liue for euer. And, The bread which I shall giue, is my flesh, which I shall giue for the life of the world. Vers. 53. Verily I say vnto you, except you eate the flesh of the Sonne of man, you haue no life in you. Vers. 55. My flesh is meate indeed, Vers. 58. This is the bread which came downe from heauen. true bread. But why true? Christ sheweth: The Patriarks (saith he) did eate Manna, and died, but I am the bread of life, giuing life vnto the world, and if any eate hereof, he shall liue for euer: my flesh is meate indeed. And againe, this is the bread of life, because the truth of a thing consisteth especially in the effectuall vertue which [...]
ancient doctrine of S. In hanc sententiam interpretatur Augustinus Tract. in Ioh. 26 & qui eum sec in sunt multi, vt Beda, St [...]abus, aut quisquis A [...]ctor est Glossae, quā vocant, ordinariae, &, vt videtur, Rupertus. Refutatum hoc alijs posterioribus Auctoribus est, &c. Augustine, Bede, Strabus, and of Rupertus, that their learned Hoc dico, persuasum me habere, D Augustinum, si nostra fuisset aetate, longè alitèr censurum fuisse, hominem omni haereticorum generi inimicissimum, cum videret ad eundem fere modum Caluinistas hunc & illum locum D. Pauli interpretari. Maldonat. Ies. Comm. in Ioh. cap. 6. vers. 49. Iesuite is glad to answer, that I am perswaded, that if S. Augustine, so great an enemie vnto hereticks, had liued in these daies, he would haue bene of an other mind, when he had once perceiued the Caluinists interpretation to be almost the same. He might as truly haue said, the same altogether: for if S. Augustine and others thought that the Israelites did as truly eate and feede vpon the bodie of our Lord, who is in this respect called [the Apoc. 13. 8. Lambe slaine from the beginning of the world,] when as yet, before Christ his incarnation, they could not eate him bodily: we may boldly, from that which hath bene confessed, intitle S. Augustine, Bede Strabus, and Rupertus in the Protestants faith of reall eating. Which manner may be illustrated; for
The manner of our reall receiuing Christs bodie, is shadowed by a liuely resemblance.
SECT. 28.
92 As when by vertue of a writing and a seale, a man is inuested in the right of a Kingdome, Citie, or Farme, so (saith M. Est autem reuocandum in memoriam, quod suprà diximus, non existimate Caluinum, nobis cum pane dari reipsa ips [...]m Christi co [...]pus, ita vt corpus possit dici esse tunc & in coelo, & nobiscu [...], sed dari & per quā dam communicationem ipsius, & omnium bonorum eius, quae non requirit localem praesentiam: quomodo dantur regna, & ciuitates, & praedia absentibus, &c. Caluine,) are the faithfull truly partakers of the bodie of Christ, and all the benefits of his passion, although it be in respect of place absent as farre as earth from heauen. This simile their Cardinal Hoc argumentum duplici argumento refutari potest. Bellarm. lib 1. de Fu [...]har. cap. 10. §. Est autem. But his double confutation rightly examined, will be found too light. Bellarmine calleth a figment, yet would he be loath to associate S. Bernard with M. Caluin in a fiction: Sacramentum dicitur sacrum signum, siue sacrum secretum.—vt ex [...]sualibus sumatur exemplum: datur annulus propter annulum, & nulla est significatio; datur annulus ad inuestiendum de haereditate aliqua, & annulus signum est: ita vt iam dicere possit, qui accipit, annulus non valet quicquam, sed haereditas est quam quaere [...]am. Bernard. serm. de Coena. A Sacrament (saith S. Bernard) is a sacred signe or mysterie, as may be explaned by a common example: for if I giue a ring, then hath it no signification; but if I giue a ring, thereby to inuest a man in the right of some inheritance, it is now both a ring and a signe: so that he that receiueth it may say, the ring is of no worth, but the inheritance is the thing that I sought.
93 We now demaund of our Aduersaries, when a Bishop is inuested in his Bishopricke, by receiuing the Popes Palle; or any man made heire of any portion of land by the gift of a ring, or (if they will) of a rush receiued from the true and faithfull doner thereof: whether these are thereby truly and really interessed in those gifts, although in respect of place they be a thousand miles distant? or will the parties contemne such pretious gifts, because the matter of conueiance is but a rush? So in this Sacrament the doner is Christ, the gift is his precious bodie and bloud, the high ransome of mans redemption, conueied vnto man-kind by the word and Sacrament, as by a visible deed of gift vnder the signes and seales of common elements of bread and wine, consecrated to that vse; the right receiuer is the penitent and faithfull communicant.
94 This similitude agreeth for the manner, albeit for the effectualnesse [Page 131] of the manner we say, that the ods is no lesse then heauen and earth. For by this faithfull participation, there is wrought in the godly Christian an ineffable and incomprehensible vnion & coniunction through faith, with the humanitie of Christ his redeemer; whereby he is also made* partaker of the diuine nature, by the power whereof he is sanctified in his bodie, and shall be immortalized in the resurrection of the iust, in that kingdome which ourhead Christ doth now bodily possesse. And if the receipts of worldly possessions conueied vnto man by such politicke instruments, and (that I may so speake) sacraments, as signes and feales ordained by men for the ratification of their grants, are held Real, which notwithstanding vanish in mortalitie: how much more reall is the gift & receipt of that benefit, which exhibited vnto vs in corporall elements, hath the doner Christ, who is the eternall sonne of God; the gift, his precious and glorious bodie, which is the euerlasting ransome of his elect, and is receiued by faith (which is the peculiar gift of the holy Ghost,) into the soules of the faithfull, which are the immortall spirits of his election.
95 Therefore haue we iust cause to pitie the malice of our Aduersaries, who esteeme no better of this our spirituall manner of eating, then of a See aboue §. 26. naked figure, a See aboue §. 26. crust of bread, a See aboue §. 26. pittance of wine, and a In Eucharistia (viz. Protestantium) malè cocta buccella, panaceum & cer [...]ale mysterium nihil diuini portentat: refigit nobis (inquiunt) in memoriam nostram Christi meritum, eius (que) generi nostro collata beneficia: augustum sanè, nihilo detetius ipsum praestat oculis nostris inspecta imago crucifixi. Westonus Auglu [...], lib. 3. d [...] trip hominis offic. cap. 16. Thi [...] [...] a loose and loud argument: for we may argue as the Apostle hath done: To which of the Angels said God at any time, Sit thou at my right hand, vntill I make thine enemies thy footstoole? Concluding that therefore Christ was more glorious then all the Angels. So we demaund, of which of the elements, crucifixes or images, did Christ say, Take you, eate you, &c. as he hath said of the bread in the Sacrament? It is the institution and ordinance of Christ, which sanctifieth the creatures of bread and wine to be seales of our faith. raw morsell: and yet would, and might iustly hold it a profane and blasphemous mouth of any man, whosoeuer should say, in contempt of the Sacrament of Baptisme, that it is but the sprinkling of water, cold, & wel-water; because the element of water remaineth in natural substance the same, seeing it is by consecration changed into a diuine and mysticall vse. But if our Aduersaries will no more listen vnto the voice of Gods commaund, magnifying the rites of his owne ordinance for the sauing health of his chosen; yet do we wish that they would behold his powerfull hand of iustice, in taking vengeance vpon them who haue profaned those sanctified elements, (which our Aduersaries call common bread,) by fearefull and memorable examples: the first in Fuit minister cuiusdam Sartoris Lipsiae, Anno 1553. qui cum anteá coena esset vsus vtrâque specie, posseá persuasus in Papatu, vna specie sumpserat: deinceps admonitus à suo sartore vt ad sacram [...] accederet, diu nihil respondit, tandem verò cùm horribili bo [...]tu exclamat, O, ò, ego sum perpetuum Diaboli mancipium! & cum impetu se per fenestram praecipitauit, ita vt omnia sua viscera & interiora effunderet. Iohannes Manlius locorum communium, Collectan. Francofurti, anno 1594. Germanie, where one in desperation perished with the gushing out of his bowels: another in In Saint Iohns Colledge in Cambridge (Doctor Whittaker being then Maister) one Boothe a Batchelour of Arts, and an excellent scholler, when in the time of his seducement he had taken the sacramental bread, and in contempt had throwne it ouer a wall: after that by remembrance of his sinne he was driuen into a great remorse and anguish of soule, not long after he threw himselfe downe headlong ouer the battlement of the Chappell, and within 24 houres died. Whereof there are many witnesses. England, where he that had throwne the bread of the Eucharist ouer the wal, not long after threw his own body ouer a wall and died; we reade what once did befall vnto the Iusserunt (Donatist [...]) Eucharistiam canibus fundi, non sine signo diuini iudicij, canes [...]bie accensi, Dominos ipsos, dente vindice, tanquam ignotos homines laniauerunt. B [...]nius Annot. in Turon. Synod. 2. ex Optato. Donatists, who casting the bread vnto dogs, were deuoured of their owne dogs.
A tenth and last argument, taken from the confessed consequences of Romish Aduersaries, whereby they haue vndermined their faith of Transubstantiation.
[...]
CHAP. III. Of the Reseruation of the Eucharist.
THE ROMISH APOLOGIE.
As concerning Reseruation of the Sacrament: whereas according to our Aduersaries doctrine, M. Willet in his Synopsis, pag. 466. intemed. It is no Sacrament vnlesse it be receiued, the contrarie was so plainely taught and practised, euen in the more ancient times of S. Chrysostome, Chrysostō in epist 1 ad Innocentium. Cyprian, Cyprian. in serm. de lapsis, post med. Irenaeus, Irenaeus apud Eusebium hist lib 5. c 24 Iustine, Iustine i [...] Apolog. 2. prope finem. &c. that M. Fulke confesseth hereof, saying, Fulke against Heskios, Sanders, &c pag. 77. prope finem. That the Sacrament (of some) was reserued in the elder daies of the Church, is not so great a controuersie, as whether it ought to be reserued. And Caluine acknowledgeth Caluin. Instit. lib. 4. cap. 17. sect. 39. the reseruation of the Sacrament (to be) veteris ecclesiae exemplum, See Peter Martyr lib contra Gard [...]nerum, obiect. 88. the example of the ancient Church: and (to omit others) Chemnitius doth likewise acknowledge, that Chemnitius examen. part 2 pag. 102. 2. paulò post medium. witnesses of this custome of priuate reseruation of the Eucharist, are Tertullian, Cyprian, Ambrose, Hierom, Basile, &c. and that Chemnitius ibid. certaine of the ancient Fathers greatly commended the same, as Nazianzen, Ambrose, &c. and that it was, Chemnitius ibid. antiqua consuetudo latè patens & diu propagata. Insomuch as Peter See this hereafter, tract. 1. sect 8. pag. 66. in the margent, at the letter, k. Martyr cannot but acknowledge, that (by the testimonie of S. Cyrill) the Anthropomorphites were specially condemned for the impugning of the Sacraments reseruation.
THE PROTESTANTS APPEALE. Of the state of this question.
SECT. 1.
KEmnitius, here obiected vnto vs, doth not denie (as witnesseth their owne Kemnitius docet in tota actione Coenae corpus Domini manere Sacramentum, si immed atè deferatur ad aegrotos, vel absentes, vt illud comedant, non vt seruetur. Quidam etiam eò vsque progressi sunt, vt dicerent toto triduo posse seruari Eucharistiā propter aegrotos, & toto illo spacio esse Sacramentum, vt ex Lindano refert Cla [...]dius Sainctes. Repetit. 4. de Eucharist. cap. 12. Bellar lib 4. de Eucharist. ca. 1. We may grant a longer time of reseruation, but alwayes with a reference vnt [...] the intent of participating of it by eating. Cardinall) but that this Sacrament may be immediatly carried vnto sicke men, or persons absent, or else (as others are acknowledged to affirme) that although it be kept two or three daies, and then giuen vnto the sicke, it doth not lose the property of a Sacrament. So that the state of the question, being D. Fulke did not otherwise condemne reseruation, then when the right end, which is participation, is neglected. strictly examined, is not so much whether, as wherefore this Sacrament may be reserued.
2 For the Protestants, defining sacramentall actions by their ends, say, that it is so farre onely to be esteemed a Sacrament, as it is intended to be (according to Christ his institution) distributed and eaten in remembrance of his death and passion. The Romanists reserue it for ends by them newly deuised. It now belongeth vnto vs to discusse this question with that combination of breuity and perspicuitie, which we haue alwaies intended. And to this purpose to know in the second place,
What were the iustifiable causes of Reseruation of the Eucharist in the daies of antiquitie.
SECT. 2.
3 Euch aristi [...] quondam imminent [...] pers [...] cutione, cùm non licere [...] Christi [...]ni [...] liberè & passim ad frangeud [...] & commu [...]candum panem conuenire, fideles ab Ecclesiarum praefectis Eucharistiam consecratam in manus sumebant, eamue nitido linteamine inuolutam domum deportabant, & asseruabant eam, cum opus esset, sumptu [...]—In persecutionis tempore necessitate cogi quē piam, non praesente Sacerdote aut Ministro, cōmuni [...]nem propria man [...] sumere, nequaquam est graue. Durantus de Ritibus, lib. 1. cap. 16. Iustinus in Apolog. 2 scribit, post sacra peracta in Ecclesia, da [...]i consue [...]isse Eucharistiam Draconis deferendam ad absentes fratres, qui aliqua de causa impediti fuerant, ne interessent celebrationi mysteriorum. Bellar. lib. 4. de Euch [...]r. cap. 4. §. Post annum. Because of the imminent dangers in the daies of hote persecution of the Church, (saith their owne Durantus) the faithfull could not fitly or freely assemble to the participation of the Sacrament; therefore they sometime tooke the Eucharist, and carried it home to their owne houses, and so to others who were detained by necessitie. And we doubt not but the Sacraments publikely consecrated by Gods minister, and sent from the table of the Lord to faithfull Christians, who (although they be absent in bodie, yet are present in spirit,) do equiualently communicate; because the Eucharist which is reserued vnto this end, is also preserued in the sanctified vse of taking and cating, ordained in the first institution, especially being thus priuiledged by necessitie, through sicknesse or persecution, or such like extremitie. And when it was reseiued for one day or two, with a purpose to be distributed vnto the communicants the next day See Chrysostom. ad Innocentium. assembled, it is not to be called a change, but a continuance of the first ordination in the sacramentall vse.
4 Whatsoeuer other vse it is that can be obiected, it may lawfully (as we thinke) be abrogated, because Christ (as S. Dominus panem, quem Discipulis dahat, & dicebat, [Accipite, edrte] non distulit, nec seruari ius [...]t in crastinum. Cyril. apud Origen. in Leuit. cap. 7. hom. 5. A plaine place: and Bellarmines answer, lib. 4 de Euchar. cap. 5. §. Secundo loco: Vtitur Cyrillus huiusmodi exemplis, quatenùs aliquo modo propositum ipsius adiuuant, is nothing to the purpose. Cyril saith,) did not reserue it vntill the next morrow; and accordingly S. Panis iste recipitur, non inc [...]uditur. Cyprian. de C [...]a Dom. col 382 Coloni [...] 1544 Which place Bellarmine hath not touthed, lib. 4. d [...] Eucharist. cap. 5. Cyprian: It is receiued (saith he) and not included in a boxe. For this cause Pope Tanta in Altari certè holocausta offerantur, quanta populo sufficere debeant: quod si remanserint in crastioum, non seruentur, sed cum timore & tremore Clericorum & diligentia consumantur Clemens Papa apud Gratian, de Consecrat. dist. a. Tribus gradibu [...]. Cardinall Bellarmine answereth, Intelligi debere, exceptis ij [...] partibus, quae seruandae erant pro communione infirmorum. Quo suprà Which we grant to be a right sacramentall vse, so farre as it consisted in an orderly communicating. Clemens cautelously commaunded, that no more should be prouided then was sufficient for the present vse of the people; and if there happened to be any remainders, the Ministers should diligently consume them. But because some ancient practises which are void of diuine proofes haue bene thus vrged against vs by the Apologists, who seeke hereby to expresse their zeale vnto antiquitie, it may not be deemed a question impertinent, to aske and trie
Whether the Romanists haue not willingly abrogated those rites of Reseruation, which notwithstanding they haue, in pretext of antiquity, so vehemently obiected.
SECT. 3.
5 Most of the Catalogue of testimonies, which either these obiectors, or their learned Cardinall did vrge and presse, thereby to brand Protestants with a note of insolent presumption, for derogating from the custome & practise of some ancient times, were indeed such whereof our Aduersaries themselues haue confessed, saying: That custome of conueying the Sacramēt home vnto [...]
his owne will, and not after our deuisings: lest (as S. [...]ord, thou shalt neuer wash my feete. Iesus answered, and said, If I wash thee not, thou shalt haue no part with me. Iohn. 13. 8. Peter once did) we euen in honouring Christ do dishonour him. The Apologists passe from the vse of the sacramentall matter vnto
CHAP. IIII. The mixture of water with wine in the Eucharist.
THE ROMISH APOLOGIE.
As concerning the mingling of water with wine in the Chalice, before consecration of the Sacrament, it is so abundantly testified by the Fathers Iustine Apol. 2. sine, and Irenaeus li. 5. c. 1 Cypr. li. 2. cp 3. Ambros l. 5. de Sacramenns, cap. 1. & l. 4. c. 5. Hieronym. in Marc. c. 14. Austine tract 1 20. in loan. & de Eccles. dog cap. 75. & de doctrina Christiana, lib. 4. c. 21. Euseb. Emissen. ser. 5. de Paschate, Concil 3. Carthag. can. 14. & Concil. Auraic [...] can. 17. & Concil. 3. Brech. can. 1. & Concil. Tribur. can. 21. & Concil. Aphrican. can. 4. & ex capitulis Graec. synod c. 55. & Concil 6. Constantinop. can. 32. of all ages & countries, that M. Whitgift saith: M. Whilg [...]t in his defence &c pag. 473. prope initium. Cyprian was greatly ouerseene in making it a matter so necessarie, in celebration of the Lords Supper, to haue water mingled with wine, which was at that time no doubt, common to mo then to him: M. Cartwright likewise acknowledgeth that M. Cartwright alledged in M. Whitgifts foresaid defence. pag. 525. fine. in the mingling of water with wine, a necessarie and great mysterie was placed, as may appeare (saith he) both by Iustine Martyr and Cyprian: and M. Iewell speaking of this mixture, confesseth in like manner, saying, M. Iewell in his Reply, pag. 34. paulò ante med. Indeed S. Cyprian and certaine old Fathers, spake of it, and forced it much.
THE PROTESTANTS APPEALE. Of the State of the question.
SECT. 1.
IF the question were onely concerning the mixture of wine with water in the Eucharist, it would not require much dispute, because this may be held by vs a matter Res est indifferens. [...]mnit. part. 2. in Exam. de M [...]ssa. cap. 7. can. 9. indifferent: but now that it carrieth with it an opinion of B. Whitgift saying, That makes it a necessarie matter. M. Cartwright, that a necessitie is placed in it. B. Iewell, that they forced it too much. necessitie, and that vpon a presumption of a mysterie: as namely the mysterie of repenting, the issuing of water & bloud out of Christs side or Cyprian, Pope Iuli [...]s, & others, which if our aduersaries should allow, they must renounce their Transubst antiation of wine into Christs bloud, except they would admit likewise another of water into the people. the vnion betweene Christ and his people; or Niceph. lib. 18. cap. 23. which hath no congruitie with the thing, that is, Christs passion, wherein they were arguments onely of humanitie. the expressing of the two natures of Christ; this is that which our Authors, Bishop Whitgift, Bishop Iewell, and M. Cartwright haue reproued.
2 Which point of mysticall necessitie is defended by some (albeit Necessarium esse vt aqua vino misceatur in Calice, vt sit Sacramentum, pauciss [...]i Catholici affirmant. Bellar. lib. 4. de E [...]char. cap. 10. § Porrò. verie few Catholikes, saith their Cardinall Bellarmine,) wherefore we are readie to manifest our contrarie doctrine by the testimonies, we say not, of Protestants (lest they may be suspected partiall vnto their owne partie,) but of the Romish Schooles, as well ancient as moderne: and first we examine,
Whether the exception taken by Protestants be iustifiable or no.
SECT. 2.
3 It is the expresse conclusion of their former Schoole, to affirme, that Aquae mixtio non est de necessitate Sacramenti. Aquin [...] part. 3. q. 74. art. 7. the mixture of water with wine, is not necessarily belonging to the nature of this Sacrament: and Consecratio valida est cum solo vino Tollet. Ies. lib. 2. Instr [...]. Sac [...]ed. cap. 25. §. Ru [...]sus. Maior pars Theologorum docet, non esse aquam de necessitat [...] Sacramenti. Bellarm. lib. 4. d [...] Euchar. cap. 11. §. Quintò. And Durantus de Ritibus, lib 2. cap. 27. num. 6. by common consent the Romish Diuines (as Cardinall Bellarmine witnesseth) are of the same iudgement. Which doth aduersly thwart that opinion which hath bin now taxed by Protestants, because by those mystical representations, there is attributed a necessitie of water, for the perfection of this Sacramēt. In so much that our great Aduersary hath no other shadow to hide this blemish with, then to say, that Opinio illa, quod attinet ad modum loquendi, S. Cypriani, lib. 2. epist. 3. quod ad [...]em attin [...]t, non est Catholicae Ecclesiae, fortasse etiam nec S. Cypriani: nam, vt suprá diximus, maior par [...] Theo [...]ogorum do [...]t, aquam non esse de necessitate Sacramenti. Bellar. ib. And therefore they vrge commonly onely necessitatem praecepti: which precept we find not in holy Scripture. See hereafter in the last Section of this Chapter. peraduenture Cyprian (there is the same reason in others) had no such meaning, or howsoeuer, yet is not that meaning Catholik.
4 Whereby me may perceiue, that the Apologists haue shewed themselues rather prompt, then prudent obiectors, by preiudicating the wisedome and integritie of Protestants, in that wherein they stand iustifiable by a cloud of witnesses, euen of their owne Romish Schooles. But they are too willing to be contentious: who proceed.
THE ROMISH APOLOGIE.
Ad [...]e but now hereto, [...]hat the Armenians being the first we reade of, that denied the mixture, [...]ffirming (with our Aduersaries) that onely wine was to be vsed, were therefore specially condemned of error, as witnesseth Theophylact in loan cap 19. mentioning the water and bloud which issued from Christs side, saith, Confundantur Armenij qui non admiscent in mysterijs aquam vin [...], non [...]nim [...]r [...] du [...] vt videtur, quod aqua ex latere egressasit. Theophylact.
THE PROTESTANTS APPEALE.
SECT. 3.
5 We will first reason, and then giue our Reader leaue to wonder at these mens wits, who seeke by such odde obseruations to draw Protestants within the compasse of an heresie. For the Armenians were not iudged hereticks for not mixing water with wine in the Eucharist, but onely for their reason of not mixing, which was hereticall. Which was (as our greatest Aduersary hath truly confessed) Non defuerunt, qui solum vinum offerendum censerent: ij fuerunt Armeni, vt Patres Trullani Concilij affirmant, Can. 32 Causam autem cur Armeni in [...]am sententiam desc [...]derint, resert Nicephorus lib. 18.—vbi scribit. Armenos non miscere aquam vino in sacrificio, ne significare videantur vnionem duarum naturarum in Christo, quam ipsi non credunt. Bella [...]m. lib. 4. d [...] Euchar. cap. 10. §. Non defuerunt. Or else let vs suppose with Theophylact, that it was because they denied that water issued out of Christs side. lest that thereby they might seeme to confesse the vnion of the two natures of Christ; which is a necessary article of Christian faith. If a man shall refuse to take the Kings coine, vpon an opinion that he thinks him not to be a lawfull King, he is iustly censured by euery one to be traiterous; yet not for refusing to take the Kings coine, but for his reason of that refusall: so is the former case.
6 Or (that we may approch nearer to our Aduersaries) knowing that the L [...] Serm. 40. Quadrages. Manichees did heretically celebrate the Eucharist onely in one kind, the bread, but the wine they did not allow, because they imagined wine to haue bene created by an euill spirit; and were therefore anciently condemned [Page 140] for hereticks. Would now the Apologists hold it conscionable in Protestants to accuse the Romanists of that heresie of the Manichees, because they distribute not the Eucharist in both the elements, bread and wine? Nay, would they not rather reiect this accusation as altogether iniurious, saying, it was not the Manichees abstinence from the wine, but the reason of that forbearance which was iudged hereticall? Yet so friuolous and vncircumspect haue the Apologists bene, that they cannot reckon Protestants among the Armenians, except they wil likewise impound their owne Romanists among the Manichees. And this might serue for an answer vnto their next instance, which followeth.
THE ROMISH APOLOGIE.
And the Fathers of the sixt Councell Concil. 6. Constantinop. can. 32. saith: No [...]imus quod in Armenianorum regione vinum tantùm in sacra mensa offerunt aquam illi non miscentes, qui sacrificium incruentum peragunt: which their vsage, that Councell there condemneth, saying there further against it: Nam & Iacobus Domini nostri Iesu Christi srater, &c. & Ba [...]ilius Caesariae Archiepiscopus &c. mystico nobis in scripto tradito sacrificio, ita peragendum in sacro mysterio ex aqua & vino sacrum poculum ediderunt. of Constantinople, who (aboue a thousand yeares since) alledged against them Ibidem vt supra. S. Iames his Liturgie, in proofe of the foresaid mixture.
THE PROTESTANTS APPEALE.
SECT. 2.
7 In obiecting the Councell of This the Apologists pretend, propounding this Councell as of authoritie enough to confute vt, which is reiected, viz. Constantinople, they bewray not so much subtiltie, as partialitie, seeking to bind vs to the authoritie of that Synode which they themselues contemne, so farre as it condemned their Pope Damn [...]sse quidem Honorium sed ex falsa informatione, ac promdè errâsse. Bellarm. lib. 4. de Pont. [...]. 11. §. Quodsi, & §. Ad tertium. Honorius of heresie. Againe, that Greeke Councell prescribed times of consecrating and celebrating the Eucharist: This Canon (saith their In omnibus sanctae Quadragesimae ieiunij diebus, praeterq [...]am Sabbato, & Dominico, & sancto Annunciationis die, fiat sacrum praesanctifica [...]orum ministerium. Concil. Constantinop 6. can. 52. Hunc Canonem non obseru at Ecclesia Occidentalis, nisi in sola Parasceue, quando in Missa non con [...]icitur Eucharistia, sed sumitur pridie eius diei consecrata. Habent Graeci inos quosdam peculiares ritus, & plero [...]ue neutiquam probandos Surius Tom. 2. Conc. fol. 1048, in cum Canonem. Surius) the West (meaning the Romane) Church doth not obserue: and why? because the Grecians (saith he) haue diuers peculiar rites, which are not allowable.
8 Againe, the same Councell determineth thus, Quoniam intelleximus in Romanorum ciuita [...]e in sanctis Quadragefimae ieiunijs in eius Sabbatis ieiunari, praeter Ecclesiasticam trad [...]tam consequentiam: sanctae Synodo visum est vt in Romanorum quoque Ecclesia inconc [...]ssè vires habeat Canon, qui di [...]it, Si quis Clericus inuentus fuerit in sancto Dominico vel Sabbato ieiunans, praeter vnum & solum, deponatur, sin autem La [...]cus segregetur. Can. 55. Because we vnderstand that in the Church of Rome there is an vse of fasting vpon Saturdayes (the Iewes Sabboth) contrarie vnto the Ecclesiasticall order, it seemeth good vnto the holy Synode, that in the Romane Church also this Canon be in force, &c. Herein taking authority to reforme the Church of Rome. Is it possible that the Romanists should accord vnto this Canon? Let one speake for all his fellowes: This Canon (saith their Hic quoque Canon, qui Matrem omnium Ecclesiarum Romanam Ecclesiam reprehendit non recipitut: nam tametsi hic c [...]tatur Canon Apostolicus 65. (in margine Concilij) attamen certum est, quemadmodum Epiphanius quoque dicit, posse sancto proposito omnibus diebus ieiunati. Est autem verisin [...]le Apostolicum Canonem p [...]r [...]nere ad Marcionistas, qui (vt idem Epiphanius testis est) [...]o die [...]eiun aba [...]t in inuidi [...]m Dei sudaeorum, qui Sabbato ab omni suo opere quieuisset. Surius ibidem. Surius) is not receiued of vs; because it reprooueth the Romame Church, the mother of all Churches. This indeed is a contemning of a Councell: when they reiect it, not so much because it did er [...]e, as lest [Page 141] that they themselues might seeme to haue erred; nor this onely, but lest their Church might seeme in any thing to be subiect to the reproofe of other Churches.
9 By this obseruation our Aduersaries are compassed within the hornes of a Dilemma: for if they esteeme not the Canons of that Councell to be of an inconcussible and vndoubted authoritie, then is their deduction of an argument from thence, an artificiall delusion: and if they thinke the authoritie of that Councell inuiolable, (which was, as they say,) Apologists aboue, and Binius tom. 3. accounteth it to haue be n [...] anno 608. a thousand yeares since, and did make decrees for the expresse reproofe and reformation of the Church of Rome,) and yet shall disclaime it; their Church therefore refusing to be reformed, because she is reproued, how shall either the Romanists be approoued for equall disputers, or Rome for the legitimate Mother-Church?
10 Their addition of the Liturgies attributed vnto S. Iames, their owne Cardinall See aboue lib. 1. cap. 10. at the letter, d. Bellarmine hath alreadie satisfied, reiecting them as feined and corrupted stuffe. Hitherto haue we intreated of the necessitie of this mixture: we are further to search out the inconueniencie thereof, and to proue,
That the practise of the Romanists, in the mixture of water with wine in the Eucharist, is lesse conuenient; by vncontrollable consequences taken from our Aduersaries.
SECT. 5.
11 Knowing first (as our Aduersaries themselues do well acknowledge) that In Sacramentis non solùm res, sed etiam verba à Deo determinata esse debent, vt nihil addere, minuere, mutare liceat. Bellarm. lib. 1. de Sacram. ingenere, cap. 21. and Mutare materiam Sacramentorum graue, sacrilegium est. Ibidem. both the matter and words of euerie Sacrament must be instituted & ordained by God, and are not alterable by man, either by addition or diminution; and that also Cum non habeatur ex Scriptura: conijciatur tamen ex hoc, quòd de latere eius exiuit sanguis & aqua. Bonauentura in 4. Sent. dist. 11. part. 2. dub. 6. Non legimus Dominum posuisse aquam Richard. in. 4. Sent. dist. 11. Art. 3. q. 1. [...] an. 1591. this practise of the mixture of water cannot be read of in all Scriptures, or found in the first institution of this Sacrament: we lay this for the foundation of our buildings, and line of all our directions. Yet because our Aduersaries do commonly (although indiscreetly) reiect such arguments which are taken negatiuely from Scripture, they must be put in mind of the same kind of argument, vsed in the like question by Pope Iulius; who therefore condemned diuerse abuses in the Eucharist, viz. the vsing of Audiuimus quosdam schismatica ambitione detentos contra diuinos ordines & Apostolicas institutiones lac pro vino in diuinis officijs dedicare: alios autem intinctam Eucharistiam populo pro complemento communionis po [...]igere, quosdam etiam expressum vinum in Sacramento Dominici calicis offer [...]e; alios verò pannum lineum musto intinctū per totum annum reseruare, & in tempore sacrificij partem eius aquâ lauare, & sic offerre. Quod quám sit Euangeli [...] & Apostolicae ve [...]itati contrarium, & consuetudini Ecclesiasticae aduersum, non difficile ab ipso fonte veritatis probabitu [...] à quo—ordinata ipsa Sacramentorum mysteria processerunt: cum enim magister veritatis verum salutis nostrae sacrificium suis commendaret Discipulis, nulli lac, sed panem tantùm & calicem sub hoc Sacramento cognoscimus dedisle: legitur enim in Euangelica veritate, [Accepit Iesus panem & calicem, & benedicens dedit Discipulis su [...]] Cesset ergo lac in sacrificando offern, quia manifestum & euidens veritatis exemplum illuxit: quia praeter panem & vinum aliud offerri non licc [...]. Illud verò quod pro complemento communionis intinctam Eucharistiam tradunt populis, nec hoc prolatum ex Euangelio testimonium receperunt, vbi corpus suum Apostolis commendauit & sanguinem: seorsim enim panis, & seorsim calicis commendatio memoratur. Apud Gratianum de consecrat dist. 2. Cùm omne crimen. milke in stead of wine, & wringing in of the grape, and sopping of the bread, as contrarie to the Euangelical truth, and Ecclesiasticall custome: which (saith he) is easily proued from the sentence [Page 142] of truth, (meaning Christ) from whom these Sacraments proceeded. For when as Christ did commend this Sacrament vnto his Disciples, he gaue not milk, but onely bread and wine; for we reade in the Euangelists, [Iesus tooke bread, & the Cup, &c.] So manifest & euident is the example of truth. Neither do we find in the Gospel that he sopped in the bread, for he commended the bread and Chalice seuerally vnto them. Therefore must our Aduersaries thinke Protestants not pardonable onely, but also commendable, if they vse the same reason against the mixture of water, which their Pope Iulius hath enforced against mingling of bread: euen because they are not agreeable vnto the expresse forme of the first institution deliuered in the Gospell.
12 Againe, this Sacrament is a type and signe of Christs death, wherein as is confessed, the Dicendum est sine dubio, in passione Christi sanguinem & aquam impermixtam exiuisse, & loco separata, tum quia haec significant verba Iohannis. tum etiam quia non potuisset aliter sanguis ab aqua discerni Suarez Ies. in Thom. 3. q. 51. Art. 3 alijp. 41. §. 1. bloud and water issuing from the side of Christ, were discernably distinct & separated: which therfore S. August. Tract. 120. in. Ioh. Augustine calleth the fountains of two distinct Sacraments, water in Baptisme, and wine in the Eucharist. For otherwise to applie water and wine, in one mixture, to this one Sacrrment of the Eucharist, is a great incongruitie and vnlikelinesse: because these signes, wine and water mingled in this Sacrament, can no more giue a true representation of bloud and water, which were discernably seuered in Christs passion, than mixtion can betoken a separation.
13 Furthermore, in Melchizedechs action, which our Aduersaries do thinke to be a figure of this Eucharisticall sacrifice, we reade onely of Euch aristia figurata erat in vino, quod cum pane protulit Melchizedech. Bellarm. lib. 4. de Euchar. cap. 1 [...]. §. Quarta ratio. Therefore for a figure of water he is glad to borrow it not from Melchisedech, but from the rocke in the wildernesse. Sobarren is his proofe. bread and wine, without any note of mixture of water. It will therefore concerne them to forbeare this mixtion, if they will defend the figure of Melchizedech.
14 We may adde hereunto the confessed See ab [...]ue § 2 no necessitie of this mixture, not onely in respect of a Sacrament, (as though the Eucharist were not essentiall without it) but also in respect of precept: because, as some haue said, it hath bene added Sicut in sacrificando. Gloll. verb. Calix, vbi ait: item dicunt aquam admiscendam in calice de honestate tantùm. Index Belg. deleantur illa verba [de honestate tantùm.] At Editio Gregor. non delet, sed contradicit in margine, Admiscetur de praecepto. Concil. Trid. Sess. 22. cap. 7. vt refer [...] Ioh. Pappus in Indice lib. Expurg. pag. 330. onely for decencie; besides the acknowledged danger of annexing either matter or forme vnto a Sacrament. Therefore may we stand securely vpon Christs institution, and referre this new Romish custome vnto Alexander Pontifex septimus á Petro, consecraturus, primus aquani vino miscuit; instituit ue vt ex azymo & non fermentato, vt ante consueuerant. Polydor Virgil de Inuent lib. 5 c. 9. With this Author doth Durantus begin his proofe of this doctrine: Alexander Papa & Martyr. quintus à Petro, constituit panem tantùm & vinum aquâ permixtum offerri; quia, inquit, vtrumque (vinum & aqua) è latere Christi profluxisse legitur. Can. in Sacrament. de consecrat. dist. 2. Durantus de Ritibus, lib. 2. cap. 27. Pope Alexander the supposed author thereof: and from this we passe vnto a more materiall obiection,
CHAP. V. Of Antichrist his person, time, and place, &c.
THE ROMISH APOLOGIE.
3 Thirdly, as concerning Antichrist, Altars, and Sacrifice, M. Whitaker confesseth touching Antichrist saying, Whitaker. l. de Antichristo, pag. 21. The Fathers, for the most part, thought that Antichrist should be but one man; but in that, as in many other things, they erred. Concerning the short time of his persecution or reigne, gathered from the Scriptures, M. Foxe confesseth, [Page 143] that Foxe in Apoc. c 12. p. 345. post medium. almost all the holy and learned interpreters do by a time, times, and halfe a time, vnderstand onely three yeares and a halfe: affirming further to be Foxe in Apoc. cap. 13 pag. 392. fine. the consent and opinion of almost all the ancient Fathers.
THE PROTESTANTS APPEALE.
SECT. 1.
NExt vnto the Sacrament of the Eucharist, according to the method of Romish So Bellarmine after his bookes De [...]ucharistia, intreateth De Missa: and in his Treatises de Romano Pontifice, doth in the third booke handle the question of Antichrist. Schooles, their Altars and Sacrifice should haue bene mentioned: but here (we know not how) the question of Antichrist, (who is knowne to be an intruder,) doth preposterously vsurpe the place. In whom these Apologists will haue two points principally obserued, viz. the singularitie of his person, one man; and the shortnesse of his reigning, three yeares and an halfe.
2 Which two obseruations their [...]x hoc habemus secundum argumentum, Pontificem non esse Antichristum: si enim Antichristus vna tantùm est persona, Pontifices autem multi fuerunt, & erant eadem dignitate & potestate praediti; ceriè alibi quaerendus est Antichristus, quàm in Romana sede. Bellar lib. 3 de Rom Pont. cap. 3. in fine. Quinta demonstratio sumitur a duratione Antichristi, Antichristu [...] non regnabit nisi tres annos & dimidium: at Papa iam regnauit mille quinge [...]to [...] annos, nec potest vllus assignari, qui regnauit praecise [...]res annos cum dimidio. Non igitur Papa est Antichristus. Bellarm. ibid. cap. 8. princip. Cardinall hath vrged as two arguments to proue, that no Pope as yet hath bene that Antichrist. And to the same purpose haue the Apologists obiected, in this case, the acknowledged testimonies of Fathers, no lesse ignorantly then they would haue them seeme to haue bene by Protestants insolently reiected. For we can shew,
That the opinions of the Fathers in their expositions of prophecies, which were to be fulfilled after their times, may be refused, without any derogation from their iudgement in other doctrines: which is proued by the confessions of our learned Aduersaries.
SECT. 2.
3 Their owne learned Iesuite Dan 14 [Tu Daniel claude se [...]mones, & signa libr [...]m vsque ad ten pu [...] statutum.] Quod subditu [...]. [V [...]que ad tempus statutum] [...]niplic [...]m habet intellectum: vel quoad tempus a Deo praefinitum, quó tempore eue [...]tura lunt. quae [...] visione Angelus prenuncianit D [...]nieli tunc enim quae nunc obscura sunt, ipso eu [...]ntu patefacta & compr [...]bata, liquido [...] [...]l. ligentur Nam vt rectè Irenaeus lib. 4. aduers [...]aeres. cap. 43. Omnis Prophetia, priusquam impleatur▪ aenign [...]a est, cum autem impleta est, manifestam habet expositionem, vel [ [...]sque ad t [...]mpus con [...]ummationis] nam quia [...] ulta [...]ic praedicta sunt de persecutione Antichristi & resurrectione mortuorum, quae in fine mundi futura sunt, eorum perfecta vsque quaque cognitio ante illud tempus percipi non poterit Pereriu [...] Ies. com. in Dan. lib. 15. pag. 727. Pererius hath truly obserued from the text of Daniel, where the Prophet is commaunded to [seale the booke of his prophecie, vntill the time appointed, for the consummation thereof,] that those visions of Daniel, which were then obscure, are not plainly manifested vntill the euent. This he proueth from the sent [...]nce of the ancient Father Irenaeus, in his iudgement, Notabili [...] sententia Irenae [...]. Ibid in ma [...]g [...]e. notable: (as certainly it is;) Euerie prophecie (saith Irenaeus) is a riddle before it be fulfilled: but when the euent thereof cometh, it becometh manifest. Of which kind the same Iesuite did perceiue those predictions to be, which do directly concerne the coming of Antichrist.
4 Which is furthermore confirmed by his next acknowledgement, saying, that Obseruanda est Scripturae phrasis diuinae satis frequens, nam cum ea vult significa [...]e librum aliquem, vel scriptionem obscuram, & ab intelligentia hominum remotam, clausum vel signatum appellare consueuit. Exemplum habes Iuculentum Isa 29. Erunt sermones huius voluminis quasi verba voluminis signati,—sin dederint homini etiam scienti literas, & di [...]erint lege librum, respondebit, non possum legete, signatus enim est. Ibidem. it is the vsuall phras [...] of diuine Scripture, to call a booke shut, and sealed, thereby [...]
Bellar. See before §. 1. second argument, for deliuering of the Popedome from the suspicion of the prophecied Antichristianity: but he is found defectiue in his principal foundations. The chiefest is taken out of the Gospell of S. Iohn. 5. 43: I (saith Christ vnto the Iewes) came in the name of my father, and you haue not receiued me, if another shall come in his owne name, him will you heare.] Which words the Protestants do expound (saith their Veritas est, Antichristum esse vnum singularem hominem, id quod probatur Ioh. 5. Ego veni in nomine Patris. & non recepistis me; si alius venerit in nomine suo, illum recipietis.] Haec verb a de falsis Prophetis in generali, non de vno aliquo intelligi volunt Musculus & Caluinus: sed eorū explicatio cum antiquis Patribus, & cum ipsotertu pugnat, &c. Bellar. lib. 3. de Rom. Pont. cap. 2. §. His non. Cardinall) to be vnderstood of false Prophets in generall, and not of any singular one: which exposition is repugnant vnto the ancient Fathers, and the text it selfe, where it is said by opposition [I,] and [an other:] and of that other, that he shall come in his owne name, betokening some singular one. Thus hath one Cardinall, and sometime a Iesuite, oppugned the exposition of Protestants: but yet another of that order, and of high esteeme, euen Maldonate, (notwithstanding the obiected Commentaries of Fathers,) is brought from the light of the text itselfe, to acknowledge, that Omnes reteres Authores putant hoc in loco Antichristum notari, quem sunt ludaei potissimùm recepturi, vt Iren. Ambros. Ruffin. Chrysostom. Leont. Theophyl. Beda, [...]uthym. Theodorus Mops. Apollinar. Quod autem dicit [Si quis] non est dubitantis, sed generaliter potiùs affirmantis, quasi dicat, Quisquis alius nomine suo veniet, [...]um recipietis, adeò peruersi estis iudicij: quare magis conuenit vt non solùm de Antichristo, sed de omnibus falsis Prophetis generaliter interpretemur, qui currebant, & non mitterentur: familiare enim erat Iudaeis, eos potiùs quàm veros reciper [...] Prophetas. Sub Christi tempore nonnullos venisse, qui se Messiam esse mentiti fuerint, constat ex Act. 5. 36. & ex Euseb. lib. 4 hist. 6. & Matth. 24. 5. 23. qui veniebant in nomine Christi, quia mentiti sunt se Christum esse, & tamen in suo prop [...]io nomine veniebant, quia non à Deo missi. Maldonat. Ies. Com. in Ioh. 5. 43. in these words [if any,] the word [any] is generally taken to signifie not onely Antichrist, but whatsoeuer false Prophet shall come in his owne name; Christ thereby more sharpely taxing the peruersenesse of the Iewes, who did preferreany before himselfe: and in like manner is the confirmation vsed by the same Cardinall, confuted by others of the same Alij Prophetae venient nomine Christi. at hic Alius veniet in nomine suo, id est, non agnoscet Deum aliquem. Bellar. quo suprà. In nomine suo, licet in nomine Christi, &c. Mald [...]n. Ies. See immediatly before. order, and In nomine suo.] Quia reuera nullam habet diuinam virtutem, sed sua malicia fingit se à Deo missum. vt Dei filium.—Et hoc est quod dicitur [in nomine suo,] id est, non à Deo missus, nec Dei potestatem habens, &c. T [...]llet. Ies. & Cardin. com. in Ioh. 5. Annot. 37. degree.
11 Next he proceedeth to proue the singular person of Antichrist from a Greeke particle▪, as where Antichrist 2. Thess. 2. is called Secundus locus in 2. Thess. 2. Tunc reuclabitur [...], ille homo peccati; & [...] ▪ ill [...] filius perditionis: Graeci contrahunt significationem ad vnam rem certam, vt [...] hominem in communi, [...] hominem singularem significet. Et sanè mirum est nullum Aduersariorum, ou [...] tamen [...]actant linguarum peritiam, hoc animaduertisse. Bellar. lib. 3. de Pont. cap. 2. §. Secundus locus. the man of sinne, and the child of perdition, signifying (saith he) one certaine & indiuiduall person: and then (as though this obseruation deriued from the Greeke particle were a point of learning, and of singular moment,) he in a manner insulteth against Protestants for their ignorance herein: neuer considering that by what argument, they would free their Popes in their personall succession from the title of Antichrist, by the same they mainly ouerthrow that which they thinke to be the verie bulwarke of all Popedome, euen their succession from S. Peter; as thus, Matth. 16. 18 [...]. super hanc ipsam petram aedificabo Ecclesiam meam. Matth. 16. 18. in Greeke [ [...], that is, vpon this [the] rocke will I build my Church.] This is a diuine basis, but now marke their discant vpon other words: Pronomen, hanc, refertur ad Petrum. Bellar. lib. 1. de P [...]nt. cap. 10. Tibi, exprimit personā singularē, & Tu, & filius Ionae, &c. Maldon. Ies. com. in Math 16. & Bellar. ibid. Staplet. de dect▪ cap. 3. & 5. these Pronounes [this,] and [thou,] and [to thee,] do all expresse (say they) the singular person of Peter onely, which is true; but what therefore? Summus Pontifex cum totā Ecclesiā docet in his quae ad fidem pertinent, [...]ulla causa erra [...]e potest. Probatur ex promissione illa Domini, [...]uc 22. Simon, Simon, or aui pro te, vt nō deficiat fides tua▪ & Tu es petra, &c. Bellar. l. 4. de Pent. cap. 3.—Secundū priuilegiú Petri manauit ad successores. Ibid. Ego pro te oraui, &c. fine dubio aliquid Christus impetraba [...] Petro, vt patet ex designatione certae personae.—Q [...]od etiā ad Papas successores eius pertinet. Bellar. li. 4. de Rom. Pont. cap. [...]. §. Altera expositio. therefore the Pope (say they) cannot erre in faith, as is euident from the promise of Christ vnto S. Peter, where it is said to S. Peter: [Page 147] [I haue praied for thee, &c.] and [Thou art the Rock,] expressing one certain person, which was S. Peter: and therefore doubtlesse do the same priuiledges descend vnto succeeding Popes.
12 Let them now compare these their owne consequents: [the] spoken of Antichrist, is a particle of the singular number, and therefore must signifie one indiuiduall man, and no succession of persons: [the] spoken of Peter Multi seductores exierunt in mundum, qui non confitentur Iesum venisse in carnem, hic est seductor & [...] ex bono thesauro cordis, &c. Mat. 12. 35. Non in solo pane [...] [...]. Iuc. 44. Vt perfectus sit [...]. 2. I [...]m. 3. 17. So also his other reason following., doth not onely betoken S. Peter, but also the Pope, and the whole succession of that order. From the first [the] they inferre that Antichrist is but one, and therefore Popes, which are in succession many, are not that Antichrist: from the second [the] they argue, that it was spoken onely vnto S. Peter, and inferre that euerie Pope is successiuely that Rocke and Vicar of Christ. By which contradiction taken from the same particle [the,] our Aduersaries are cōpellable either to grant an Antichrist by succession, or else to deny a sucession in Popedome. Howsoeuer, their obseruation of [ [...], that is, the] is confuted by many • Scriptures, especially in the termes of Antiochus figuram gerebat Antichrists: sed Antiochus erat persona singulatis. Bellar. quo supra; is confuted by a like example: Vniuersa solennitas agni Paschalis expressam figurā praetulit Christi Domini. Peter. in Exod. cap. 12. Disp. 4. in princip. So the high Priest is thus mentioned euery where in Scripture, The high Priest, was one, but by succession many, and yet was (a [...] none can deny) a figure of Christ. Ac [...]sta Ies. de Christo reuelat. lib. 4. cap. 3. proueth out of many [...]athers. 1 Ioh. 4 3. Omnis spiritus qui soluit Iesum, ex Deo non est, & hic est Antichristus de quo audistis, quoniam venit, & nunc [...]am in mundo est. Here [...]. Bellarmine his answer, but that Antichrist was then in the world, non in persona sua, sed in praecursoribus, doth but teach vs that such sentences are not alwayes to be literally expounded. the paschall Lambe, and the high Priest; not signifying either one indiuiduall Lambe, or any one singular high Priest, but the whole bodie of succession of the chiefe Priest. So Dan. 2. 38. Daniel saith vnto Nabuchodonosor, Dan. 2. 38. Tu es caput aureum.] hoc est, caput aureum statuae te designat, regnumue tuum. Pintus in hunc locum. Where Tu, must necessarily signifie in one the succession of many, euen as long as the kingdome of Babel continued: for it followeth in the next verse, Et post te consurget regnum aliud, that is, the kingdome of the Medes and Persians, as all Auth [...]s without exception teach: and yet the phrase is post te, not post illud; so that in the person the kingdome is signified. See Dan. 11. 18. Thou art [the] golden head, that is, (as their owne Author confesseth) thy kingdome; where, in the name of but one, the succession of all the Emperours of Babylon is comprised.
13 Hitherto therefore it doth not appeare, but as when we say, the Turk is the Tyrant of the East, or when they affirme, that the Pope is the vniuersall Bishop of the West, that neither we in the name Turke (a word of the singular number,) nor they in the name Pope, do vnderstand any singular one Turke a tyrant, or any Pope a supreme Bishop, but the successiue hierarchie and monarchie in both. So by the singular name of Antichrist may be interpreted a collectiue or successiue gouernment of many singular persons, who (as diuerse members make one perfect and consummate bodie) do exercise one and the same Antichristian iurisdiction: concerning which, the next question will be,
Whether Antichrist be alreadie come: determined by the iudgement of our learned Aduersaries, from the consideration of the Romane Empire.
SECT. 5
14 The Romanists knowing that it did not a little concerne them to defend a O [...]enditur Antichristum nondùm venisse Bellar. lib. 3. de Pont. c. 3. tit. cap. that Antichrist is not yet come, lest that their Pope might come within our [...]en, haue vndertaken the maintenance of this conclusion by such an argument [...]
SECT. 7.
18 Here we find a great conflict betweene the Protestants and Romanists; the former would intitle Rome to be the seate of Antichrist; the other, to auoid that scandall, do place his seate in the Citie and Temple of Hierusalem erit sedes Antichristi. Bellarm. lib. 3. de Pont. cap. 13. & Viega Ies. super Apoc. 11. §. 12. Hierusalem: and this conclusion they publish as a Lorichius in Fortalit. sides, pag. 10. fortresse of their faith; which notwithstanding seemeth vnto vs to be no lesse ruinous then are both the Citie and Temple of that old Ierusalē, except they can proue that the Temple shall be reedified and builded againe. For Templum restituere aggredietur, neque enim Iudaei videntur vnquā accepturi pro Messia vllum, qui non sedeat in Hierusalem, & templum aliquo modo restituat. Bellarm. quo suprà. §. Adde. it is not likely (saith their Cardinall) that the Iewes will euer admit of Antichrist as their Messias, except he restore in some sort their Temple, which he shall endeuour to performe, & (as Aiunt quidam non contemnendi Authores, Greg. Nazianz. Ambros. Damascen. atque alij, quòd olim sulianus Apostata in odium Christi aggressus est, id Antichristum perfecturum, vt templum S [...]lomonis aedificetur. Acosta Ies. de t [...]mp. nou [...]s lib 2. cap. 12. pag. 491. they further contend,) shall fully finish. But their greatly approued commentator Esa. 25. Vt non sit ciuitas, & in sempiternum non aedificetur.] Post euersionem Hierosolymae nunquam fuit reaedificata, nec in aeternum reaedificabitur: nam ea quae modò extat, non est vbi antea fuit, led fuerunt fundamenta moeniorum iacta per alia loca. Pintus comment. in eum locum. Pintus findeth it prophecied of that Citie, Esa. 25. that it shall neuer be builded againe: as for the Citie now being, it standeth not (saith he) in his ancient place: adding a memorable story which he also reporteth, as namely, how that when Imperator Iulianus cùm à fide de [...]ecisset, nihilue ei esset antiquius, quàm religionem Christianam labefactare, dedit Iudaeis pecuniarum & artificum magnam copiam, vt in despectum Christi & ludibrium antiquam vrbem renouarent. At Deus compressit nefarios illos conatus: nam cùm Iudaei coepissent nudare fundamenta, multamue hausissent terram, magnus exiuit ignis, qui illos exussit, illorumue impiam pertinaciam fregit, quamobrem ab incoepto destiterunt. Narrat hoc Chrysostom. orat. 2. aduers. Iudaeos. & Theodoretus, Euseb. Niceph. hist. Eccles.—Dan 9. vers. vlt. Vsque ad consummationē desolatio perseuerabit:] Perseuerabit vastitas templi vsque ad finem mundi: nunquam Iudaeis templum illud restituetur, id voluit Diuus Paulus significare 2. Thess. 2. cùm ait, [Peruenit [...]ra Dei super illos vsque in finem.] Hect [...]r Pintus com. in Dan. 9. pag. 215 & 216. Iulian the Apostata sought, to the contempt of Christ, and ouerthrow of Christianity, for to enable the Iewes to reedifie that Citie, at the beginning of the worke a sudden fire issued out of the earth, and consumed the workemen: and at last concludeth both out of Fathers and Scriptures, that the Temple shall neuer be restored againe. Their Cardinall indeed promiseth to proue (as he saith) out of Scriptures, that Venio nunc ad Scripturas, quibus probatur sedem Antichristi Hierusalem esse futuram, non Romam. Prima est cap. 11. Apoc. vbi Iohannes dicit Henoc & Heliam pugnatu [...]os cum Antichristo in Hierusalem, & [lbi occidendos vbi Dominus corum Christus occidendus est] Chitraeus, qui vult hanc vibem esse Romam, praetermittit illa verba, quasi ad rem non pertinerent, vel ipse ea non intelligisset. Bellar. lib. 3. de Pont. cap. 13. §. Venio. The answer is easie, Christ is said to be crucified in his members, as he spake to Saul. Ierusalem must be the Antichristian seate, and first out of Apoc. 11: but (if we beleeue S. De Enoch autem aut Elia, quos venturo [...] Apocalypsis refert. & esse morituros, non est huius temporis disputatio, cum omnis ille liber aut spiritualiter intelligendus sit, vt nos existimamus, aut si ca [...]nalem interpretationem sequimur, Iudaicis fabulis acquiescendum sit, vt [...]ur [...]um aedificetur Hierusalem: & hostiae offerantur in templo & spirituali cultu imminuto, carnales obtineant caeremoniae. Hieronym. epist. ad Marcellam, tom. 3. pag. 138. Hierome,) by a carnall interpretation, whereas the booke of the Apocalipse (being altogether mysticall) must be expounded spiritually. As for the reedifying of Hierusalem, the same Father calleth it a Iewish fable: and that the Temple also shall neuer be built againe, euen some Iewes do beleeue, as saith their owne Quod etiam aliqui Iudaei credunt. Aquinas comment. in 2 Thess. 2. lect. 1. See below the testimonie of Aquinas. lit. n. Aquinas.
19 Our Aduersaries other proofe (not to speake of that which is an apparent Apoc. 11. The second place. Bellar. he obiecteth Apoc. 17. Quomodo Roma erit sedes Antichristi, si eo tempore debet euerti? Bellarm. quo suprà. §. Secundus locus. Not considering that these kings first scortabuntur cum illa Meretrice. Apoc. 17. 2. And afterward, Persequentur meretricem. 17. 16. confounding of diuerse times,) is taken from 2. Thess. 2. where the Apostle prophecying of Antichrist, saith, [he shall sit in the Temple of God,] that is, (saith Tertius locus 2. Thess. 2. Ita vt in templo Dei sedeat.] Certum est Apostolum de templo Hierusalem esse locutum. Bellar. quo suprà. §. Cùm ergo. he,) in the Temple of Ierusalem: as though prophetical speeches were [Page 151] to be expounded litterally: for it is written Apoc. 11. [Arise and measure the Temple and Altar,] where there is expresse mention of a Temple: and yet Surge & metire Dei templum & altare, Apoc. 11. 1.] Nen. oignorat non esse intelligendū de templo Hierusalem, cùm fu [...]it à Tito euer [...]um, & iam nullum esset cùm haec Iohannes scribebat [...]in co tamen Ecclesiam intelligit, cuius ill [...]d fuit figura. Ribera Ies. comment. in hunc locum. no man is ignorant (saith their Iesuite Ribera,) that this is not to be vnderstood of the Temple of Ierusalem, which at this time, when the Apostle S. Iohn writ, was destroyed, but by Temple is signified the Church of God. And of the obiected place of S. Paul, their owne Doctors are readie to acknowledge either that Non aliquod determinatum t [...]mplum significat, sed in quocunque templo D [...]o d [...]cato sedebit, tanquam sibi dicato. Caietan. in hunc locum. by Temple (thus saith Caietan) is not meant any particular Temple, but whatsoeuer temple is dedicated vnto God: or (as others expound it) that Quidam verò dicunt quòd nunquam reaedificabitur templum, & hoc etiam aliqui Iudaei credunt: ideò exponitur, in templo Dei, id est, in Ecclesia, quia multi de Ecclesia eum recipient, vel secundùm Augustinum [In templo Dei sedeat] id est, principietur & dominetur tanquam sit ipse cum suis nuncijs templum Dei, sicut Christus cum suis. Aquinas comment. in 2. Thess. 2. relect. 1. Temple, wherein Antichrist shall sit, may be expounded the Church of God, because many of the Church shall receiue him, and embrace his authoritie: and that he shall sit in other Churches, the In templo Dei, id est, vt alij volunt, H [...]erosolymis, vel in Ecclesia, vt veriùs arbitramur. Hieron. ad Algasiam, q. 11. Non solùm Hierosolymis, sed in omnibus passim Ecclesijs, & Dei templis. Theophylact. Chryost. Euthym. Theodoret. in eum locum. Fathers agree, and rather in the Church then in Ierusalem, S. Ierome iudgeth to be more true. The next question is
Where the prophecied place of Antichrist must be, and whether at Rome: from the iudgement of our learned Aduersaries.
SECT. 8.
20 The onely Cities that are found in Authors to be the destinate seats of Antichrist, are but these two, Hierusalem and Rome: now therefore seeing Hierusalem, which they set in our light, is thus remoued, we may more easily see Rome, which, in the iudgement of Protestants, is Antichrists proper seat. This opinion is grounded vpon that Scripture Reuel. 17. 19. wherein the throne of the whore is described by seuen mountaines, whereon the woman sitteth; and is further particularized by the name of Babylon the great. Reuel. 18. 2. Hereupon Protestants haue made bold to instile Rome the seate of Antichrist, and not onely that old Rome in the daies of the heathenish persecuting Emperours, but Rome as it is to be considered in the later ages of the world: and are for so expounding these Scriptures, noted by the The Heretiks blinded with extreme malice against ye church of Rome, interprete the seuen hills, Apoc. 17. literally, to perswade the simple that Rome is the seate of Antichrist. Rhemish Annot. vpon that place, Apoc. 17. vers 9. And again. The Protestants foolishly expound it of Rome. ver. 6. Romanists, to be men blinded with malice against the Church of Rome, foolish, and (by reason of their want of iudgement) altogether Babylon being not applied to the state of the Church, but to the state of the persecuting Emperours and afflicted Christians, which by Christs power (as was prophecied of) hath bene abolished, and we haue seene already fulfilled: It is a most ridiculous thi [...]g to apply this prophecie of the whore of Babylon, as Foxe doth, to any particular Pope of Iohn or [...]ll. M. Parsons three [...], [...]art. 2. c. 5. Bishop in his Reformed Catholick. Rhemish notes vpon Apoc. 17. 9. Bellar. lib. 3. de Rom. Pont. cap. 2. ridiculous. Notwithstanding the euidence of the text be so cleare to proue, that by Babylon is meant the new Rome, that euen at this day their owne Babylon significat Romam in fine mundi futuram. Qui diuinare me dixerit, hunc ego oro vt praeiudicium deponat, remue totam [...] aturo iudicio examinet, nec plus mihi credat, quàm veritas persuaserit, &c. Rib [...]ra Ies comment. in Apoc. 14. Ribera and Hoc manifestum est ex textu, &c. Viega Ies. comment in Apoc. 18. in fine. Hoc dicam, Ambrosius qui pr [...]us negauerat, tandem in cap. 17. veritate conuictus, Babylonem Romam significare confessus est. Ribera in 14. Apoc. pag. 444. And, Omnia profectó nisi in Romam, non conueniunt. pag. 145. And, Ego non leuibus argumentis, vt spero, confeci Babylonis nomine Romam indicari, in Epistola Petri, & in Apoc. Itaque illis certè contradico, qui Babylonem aliter interpretantur. Ibid After, although he denie that it is meant either de Rom. Ecclesia, vel de sede Apostolica, vel etiam de ciuitate, qualis nunc est, led qualis suit sub Ethnicis Imperatoribus; yet he addeth, that it is vnderstood of the Citie, Qualis cum à Romano Pont [...]fice defecerit in fin [...] seculi futura est, &c. pag. 446. Viega (both Iesuits and [...]
subiect vnto the powers that are, Rom. 13: by [euerie soule] includeth euen the Apostles, and all Bishops, according vnto the exposition and doctrine of Chrysostome, Theodoret, Oecumenius, Theophylact, and other Greeke Fathers: whereunto Pope Gregory the great, and S. Bernard do accord. This last circumstance is further confirmed by that which followeth, shewing
That the extent of the now vsurped Papall power and Iurisdiction in temporall things, aboue all power Imperiall which euer hath bene in the world, is a marke of Antichrist: proued from the confessions of our Aduersaries.
SECT. 11.
24 If the Popes practise of extruding the Emperour, whom he hath named his vassall, commaunding him to hold his I [...]b. [...]. Ceremon. Eccles. Roman [...], §. 3. part. 1. Strapedem, and primum ferculum. Ibid. and, Si Papa sellà veheretur, tunc Imperator. Ibid. Alexāder tertius Imperatoris Friderici caput calcauit pedibus. Na [...] [...]ler. st [...]rrop, serue his table with the first dish, to carrie him vpon his shoulders, and vpon whose necke he hath set his feete, may be thought a sensible character of Antichrist; then doubtlesse (as the Moone in the full) will his face appeare by the height of his temporall vsurpation, when we shall vnderstand that he challengeth more then euer Monarch in the world either did enioy, or could possibly hope for.
25 To this purpose S. Gregory hath giuen vs this proposition: Antichristus veniens sum [...] as h [...]us seculi potestates obt [...]nebit, quia duplici errore sae [...]ens conat [...]r a [...] [...]e corda ho [...]ū & mis [...]is praedicatoribus trahere, & commotis potestatibus inclinate Gregor. [...] Iob 29. lib. 33. cap. 28. Antichrist (saith he) when he cometh, shall obtaine the chiefest powers of this world, and by a double error indeuour to draw vnto him the hearts of men. Whether this haue bene by Popes abundantly fulfilled, may appeare by the absolute profession of the now Romish Church, wherin two of their Popes challenge [Ecce duo gladij] In Ecclesia scilicet, cum Apostoli loquetentur: non respond [...] Dominus, minis est, sed satis est. Certè qui tempota [...]em gladium in potestate Petti esse negat, mal [...] attendit verbum Domini proferentis, [Conuerte gladium tuum in vaginam.] Vterque ergo est in potestate Ecclesiae, spiritualis scili [...]e [...] gladius, & materialis▪ sed is pro Ecclesia, ille verò ab Ecclesia.—Nam veritate testante, spiritualis potestas terrenam potestatem instituere habet, & iudicare, si bona non fuerit Sic de Ecclesiastica potestate verificatur vaticinium Ieremiae [...] Ecce constitu [...]te bodie super Gentes, & regna, & caetera quae sequuntur. Ergo si deu [...]at terrena potestas, iudicabitur à spiritu [...]l [...], [...]i deniat spiritualis, minor à suo superiori, si verò suprema, [...] solo Deo, non ab homine possit iudicari, testante Apostolo, Sp [...]ritualis homo omnia iudicat, & [...] nemine iudicatur. Bonifa [...]ius octau [...]s Extrauag. C. Vnam sanctam. two swords, viz. the spirituall and temporall; which they make to be of so infinite an extent, and of so absolute necessitie, as to Porró subesse Rom. Pontifici, omni humanae creaturae declaramus, dicimus, definimus, pronunciamus esse de necessitate salutis. Ibid. Ad summum Pontificem. cui in persona Petri terreni simul & coelestis imperij iura Deus ipse commisit. Iohannes 22. Extrauag. [...]. [...]. Si f [...]atrum. Terreni, id est, laicorum: coelestis▪ id est, clericorum Glossa ibid. See also Innocentius tertius, Cap. S [...]llicitae. [...] ▪ M [...]r. & [...]. Venerabilem. define and pronounce all them to be in the state of damnation, who are not subiect vnto it. So that when they come to the practise, one of them is bold to excommunicate an Emperour, and to Agite Apostolorum sanctissimi Principes, & quod dixi vestra auth [...]ritate interposita confirmate, vt omnes nunc demū intelligant, si potestis in coelo ligare & soluere, in terra quoque imperia▪ [...]egna, principatus, & quicquid habere mortales pos [...]nt, auferre & dare nos posse. Si enim quae ad Deum pertinent iudicare potestis, quid de inferi [...]ribus & profanis censendam est? Ediscant nunc reges huius exemplo, & omnes seculi principes quid in coelo possitis? Platin [...] de vita Greg. 7. [...] Hildebrandi Whose termes of excommunication be there setteth downe, Henricum Regem—Imperatoriâ administratione, regiâque deijcio, & Christiano [...] omnes, eius imperio subiectos, iuramento illo absoluo, quo sidem veris Regibus praestare consueuerint. Ibidem. depose him from his regall soueraignty, in a notable presumption, saying: We haue power to bind and loose in heauen, and on earth, we can giue and take Empires, Kingdomes, Principalities, and whatsoeuer mortall men do enioy. Accordingly [Page 155] the late tenor of their So the Bull of [...] Qu [...]ntu [...] against Queen Elizabeth, and of Paulu [...] 3. against A Henry the 8. Cui data est omnis in coelo & in terra potestas, quem super omnes gentes, & super omnia regna Principé constituit, Qui [...]uellat destruat, di [...]perdat, plantet. aedificei, &c. Buls haue challenged power ouer all nations and kingdomes, to plant and to roote them out: but what, ouer the kingdomes of the heathen people also? yea, we heare a fourth Pope his decree lately made in the behalfe of Ferdinand King of Portugall, thus disposing of the countries of India: Decretum & Indul [...]um Alexandri super expeditione in Barbaros noui orbis, quos Indos vocant: Alexander Episcopus, Ser [...]s seruorum Dei, charissimo in Christo filio Ferdinando Regi, & serenissimae in Christo fil [...] Elizabeth [...] Reginae Castellae, [...]egionis. Aragonum, & Granatae illustribus, salutem & Apostolicam bene [...]ict [...]onem. Inter caetera. &c.—Moru proprio, non ad vestram vel alterius pro vobis super hoc nobis oblatae petitionis instantiam, [...]ed d [...] nostra mera liberalitate, & ex certa scientia, ac de Apostolicae potestatis plenitudine, omnes Insulas, & te [...]as fi [...]mas, inue [...]tas & i [...]entendas, detectas & detegendas, [...]crsus occ [...]dentem & meridie [...], fabricando, construendo vnam lin [...]am à polo arstico, [...]cil. se [...]tent [...]ione ad polum antarcticam scil meridiem; siue terrae firmae & insulae inuentae a [...] inu [...]enda, versus [...]ndiam aut versus aliam quamcunque partem, quae linea distet [...] qualibet Insularum, quae vulgariter noncupantur de [...]os Azores, & Cabo verda, centum leucis versus oc [...] sentem & mendiem.—Authoritate omnipotentis Dei nobis in B. Petro con cessae, ac vica [...]iatus Iesu Christi, q [...]o fungimur in terris—Vobis & haeredibus, & successoribus vestris—in perpetu [...]m [...]nore p [...]ae entium donamus, concedimus, & assignamus. This is set downe by Genesius Setulueda, lib Apologia de iust [...] Bell [...] caasis, pag. 412. This Papall power is defended by Vpon our meere motion and liberality (saith he) and from the fulnesse of our Apostolicall authority, we giue vnto you all the Isles, and lands, as well those which are found, as those which shall hereafter bediscouered in India, from the North Azores vnto the West, to you, and your heires for euer. The Law saith, No man can giue that which he hath not, and although we may iustly suppose that the Pope had no right vnto these which he giueth so freely; yet because the Popes do both professe, and in a sort practise this vniuersall authority temporall ouer the whole world, defended by their other Etiam temporalem habet vniuersalem in orbem terrae. [...] de potest. Pontif. Prin [...]cu [...] Bozius, Thomas Bozius, with their [...], amongst whom B [...]ondus saith thus: Habet Roma al [...]quod in regna & gentes imperium. Magna nunc orbis terrarum pars Romanorum nomen dulci magis subiectione colit quàm olim fuit solita contremiscere. Dictatorem nunc perpetuum, non Caesaris, sed Piscatoris Pet [...]i succes [...]orem, & Imperatotis praedicti Vicarium, Pontificem summum, Principes orbis adorant & colunt, &c.—Paulo post: Ma [...]ora vel certè paria pr [...] corum temporum vectigalibus, Europa penè omnis Roma [...] [...]. [...]londus lib 3. Instaur. Romae, versus finem, pag. 271. [...]dit. [...]asil. Doctors: we are confirmed in our iudgement, to thinke that the Popes vsurped authority doth exceed all temporall power that any one, yea, or many Monarchs of the earth were euer capable of. Which is so perfect a demonstration of the Antichristian power, as that their owne Iesuit hath obserued, that Tantam potentiam consequetur Antichristus, & tam longè lateque dominatum & imper [...]um suum extendet, vt maximus, qui fuerunt ante ipsum Monarcha futurus. Salmeron Ies. Tom. 15. Antichrists dominion shall extend it selfe further then any Monarchie that was before him.
26 Vpon these premises must follow our intended conclusion, which we choose rather to deliuer from our Aduersaries confession, then from our owne collection. Their Ple [...]que tunc Hildebrandum Antichristum esse praedicant, Titulo Christi, inquiunt, Antichristi negotium agitat: in Babylone, in t [...]mplo Dei sedet, supra omne id quod col [...]tur, & extollitur qu [...]si Deus sit: se errare non posse glo [...]atur, quicq [...]d dixe [...]t, legem Dei put [...]t. Omnes b [...]n [...], [...]pe [...]ti, iusti, ingenus eo tempore Antichristi regnum coepisse cernebant. Auentinus. Annal. lib. 5. And, Be [...]a i [...]la in Apocalypsi, cui datum est o [...]loquens blasphemias, & bellum gerere cum sanctis, Pe [...]i Cathedram occupat, tanquam Leo paratus ad praedam. Bernardus ex [...]pist. 125. as it is cited by Pelargus in his Iesuitism [...], tract. de. Antichristo. Auentinus witnesseth, that when Pope Gregory the seuenth, aliâs Hildebrand, tooke vpon him to chalenge that power (aboue mentioned) h of an vniuersall right of deposing Emperours, and disposing of all temperall kingdomes, most did preach that Hildebrand vnder the title of Christ did play the part of Antichrist: whē all good, iust, & ingenuous men saw that then began the kingdome of Antichrist. Then indeed, it was most discernable, and almost palpable in his whole bodie, although before that time possibly his hornes and head did onely appeare by other figures. Whereunto we proceed, deliuering
A description of Antichrist by sower confessed properties:
[...]
[...] tuleth himselfe the seruant of seruants, when he seeketh to be Lord of Lords. His tenour of them in Indulgences, is, Fili mi, Apostolicam benedictionem, that is, blessing: but in deposing of Princes it is, [...] aboue [...]. and 11. to roote out nations: farre differing from the Lambe Iesus, who is confessed Regia potestas non erat Christo necessaria, sed mutilis planè & superflua [...] nam finis aduentus eius erat redemptio humani generis, ad quam potestas Regia non erat necessaria, sed sola spiritualis. Bellarm. lib. 5. de R [...]m Pont. [...]ap. 4. Potestatem pa [...]iendi res aduersas Christus sibi ac suis elegit.—Intimating that the Pope, Potestatem faciendi res animose suscepit. Sanderus lib. 2 de Clauib. Dauid. cap. 13. not to haue vndertaken any regall power. And when he treadeth vnder his feete the necks of Monarchs, he is farre vnlike the first Pope (if we may so terme him) S. Peter, who Petrus Ethnicorum Iudex non erat, sed è contra in omnibus causis ciuilibus non min [...]s quim caeteri homines illi [...] subijciebabatur. [...] de potest [...] sum. P [...]ntif. lib. 2. cap. 23. Sanderus lib. 2. d C [...]auib. Dauid [...]ap. 13. was (as themselues confesse) subiect vnto heathen gouernours, in all temporall causes, as much as other men. And if any can shew vs, that euer there was any Monarch that was more Lambish in profession, & in practise more Dragonish then the Pope, then let not the note of Antichristianitie be thought to be proper vnto him.
32 If Popedome be a degree of spirituall perfection, not dissoluing the vow of pouertie, then behold a patterne of hypocrisie: otherwise could not their owne Camera Apostolica assimilatur mari, in quod intrant omnia flumina, & non exundat: sic in istam portantur millia pondo auri, attamen non impletur:—in qua sunt multae languisugae, quae dicunt, Affer, Affer. Theoder [...] a Niem. vn [...]. Tract 6. cap. 37. vt refert Polanu [...] in Dan. 11. pag. 399 where he addeth, that Fredericus a Gregorio nono excommunicatus, centum millibus auri vncijs absolutionem emit, vt testatur Onuphrius & Guicciardinus. Alexander lextus Cardin [...]les aliquot ditiores vene [...]o tollendos constituit, vt eorum opibus ditatus, profusissimè largiretur, vt testatur Onuph. in Alex. 6. Iohannes 22. moriens, in aerario reliquit viginti quinque aureorum ducatorum milliones, vt ait Franci [...]cus Petrarcha. Bonifacius 9. centum millia florenorum ex vnius regni prouincia, exiguo temporis spacio, ex Indulgentijs contrarit. Hactenus Polanus noster. Authors haue compared the chamber of the Romane See vnto the Sea, whereinto flouds of gold do flow: noting, among their Popes, one to haue taken for an absolution, an hundred thousand ounces of gold; another to haue murthered diuerse Cardinals, to enrich himselfe with their treasures; a third to haue left in the treasurie fiue and twenty thousand millions of duckets; a fourth to haue gathered (we forbeare to haue mentioned their tolles from the stewes) for Indulgences, an hundred thousand florens, out of a Prouince of one kingdome, in a short time; a fift was able at one time to leese out of his Myter, a Clemens quintus in pompa coronationis Carbunculum vnum precij sex millium aur [...]orum à tia [...]a sua amisit. Platina de eiu [...] vita. Paulus 2. publicè prodiens mitram gerebat, in qua multae opes erant, coemptis omne genus pretiosis lapidibus, inspici ab hominibus voluit & admiratione haberi. Platina de eius vita. Iewel worth sixe thousand crownes, glorying in a Myter beset with all kinds of precious stones; and yet will these be accounted the successors of pouerty.
33 And how may we not suspect that the Popes themselues can pretend godlinesse, euē in their extreme wickednesse, seeing the Glossers are authorized to record the memories of euery Pope, though neuer so gracelesse, (as was their Iohn 12, described by themselues to haue bene a Iohannes 12. erat venator lubricus & incorrigibilis. Vict. relect. 2. prop. 23. ab adolescentia omni turpitudine & probris contaminatus—sceletatissimus vel monstrum potius. Platina de eius vita. monster in wickednesse, and yet but Hic erat Pontificum omnium ferè deterrimus. Bellarm. lib. 2. de R [...]m. Pont. cap. 29. almost the wickedest Pope,) with the remembrance of godlinesse, instiling euery one thus; Dudum bonae memoriae Bonifacius Papa octauus, &c.] Extrauag. lib. 5. cap. Dudum. Thus did Benedict the ninth inst [...]e Boniface the eight: whereupon the Glosse is driuen to question thus: Sed quaero, quidam Papa ex actionibus impijs, simonijs, turpiloquijs Ecclesiam foedauit, vt hic, numquid propter d [...]ctos actus dici potest malae memoriae? And then resolueth, Dico quòd non, quia respici debet non ad id quod fecit, sed ad id quod facere decuit Which he proueth o [...]t of the canon lawes. Then, Vnde malus praelatus, si non habeat diadema sanctitatis, habet tamen diadema dignitatis, quae non de se peccauit, licet persona cui dignitas inerat, malè egerit, propter quod dignitas sibi coniuncta infecta erat.—Item Praelatus, etsi non sit bonus, tamen pro bono ponitur. Againe, which followeth, Praelatus non dicitu [...] bonae memoriae ratione suppositi sed ratione dignitatis, quae non de se peccauit, nec delictum personae redundat in damnum Ecclesiae. Glossa in eum loc [...]m: authorized by Pope Gregory the 13. By which reason leroboam, Pilate, Iudas, and who not, haue deserued the record of bonae memoriae. Pope of good or godly memory? because (say they) we herein respect not what they did, but what it became them to haue [Page 159] done. By which reason, like honour of bonae memoriae belongeth vnto Ieroboam among the Kings, Balaam among the Prophets, Iudas among the Apostles.
34 Our conclusion is, that if they can imagine any State in the world to be but capable of the height of like hypocrisie by dissimulation of continency in luxuriousnesse; of humility in pride, of loue in malice, of pouerty in excesse, and of sanctity in plots and practises of all mischiefe, as their owne histories haue discouered in their Popes: then shall we haue lesse cause to suspect the now Popedome to be guiltie of Antichristian hypocrisie. There followeth,
A third character of Antichrist which is a confessed spirituall pride.
SECT. 13.
35 Where S. Paul prophecieth of Antichrist, that he shall sit in the Temple of God: S. De Antichristo rectiùs putant Latinè dici, sicut in Greco [In templū Dei sedeat,] quod est, Ecclesia: sicut cùm dicimus, Sedit in amicum, id est, velut amicus. August. lib. 20. de Ci [...]it. Dei, cap. 19. Tom. 5. Augustine from the Greeke expoundeth it to signifie, that Antichrist shall sit in place and stead of the whole Church. Now what esteeme of their Pope the Romanists at this day do make with full consent, may appeare by their owne Aphorismes, saying, that Pontificis est congregare cō cilium. Bellarm. lib. 1. de Conc. ca. 12. Ius confirmandi, & infirmandi Concilia oecumenica est penes Pontificē Romanū. Stapleton Doctrin. princ. Contr. q. 7. Bellar. de Conc. Greg. de Valent. Analys. lib 8. the Pope hath power to gather, confirme, or infringe any generall Councell: Spiritus veritatis est in Summo Pontifice, etiam cùm vult aliquid sin▪ Concilio defini [...]e: Satis est si is legem tulent. Gr [...]tzer. Ies. Colloq. [...]atub. Sess. 1. Bellar. lib. 2 de Conc. cap 17 Salmeron Ies. com. in Epist. Pauli in genere. Disp. 13. in the Pope is the spirit of truth, when he shall define any thing, yea although without any Councell, Pontifex est absolutè supta Concilium generale, nullum in terris supra se iudicium agno [...]cens. Bellar. lib. 2 de Conc. cap 17. Vix vnus est Theologus qui aliam hac de [...]e sententiam tenet. Stapleton Doctr. princ. lib. 13. cap. 15. who is absolutely aboue a generall Councell, not acknowledging any authority ouer him on earth: Pontifex (qui omnia iura in scrinio pectoris censetur habere) Constitutionem, &c. Papa Bonifac. Constitut. Cap. [...]cet: in sexto. Quód Papa sit summus Iudex in causis fidei & morum dijudicand [...]. Bellar. lib. 4. de Pontif. Rom. cap. 1. hauing all the lawes in the chest of his breast; and therefore to be acknowledged to be the supreme Iudge in all causes belonging vnto faith or manners. Which is indeed to make the Pope an Epitome of the vniuersall Church of Christ: whom they instile, as with his proper title, by the name of the Vnus restat insignis titulus [Vniuersalis Ecclesiae Episcopu [...]] Romano Pontifici proptius. Idem ibid. l. 2. ca. 31. vniuersall Bishop of the Church; which inscription hath bene iudged by S. Gregory to be altogether See aboue, lib 1. cap 2. Sect. 32. Antichristian: and of the pretended iurisdiction it selfe, he saith, that Vniuersa Ecclesia (quod absit) corruet, cùm is, qui Vniuersalis dicitur, co [...]ue [...]. Sed absit haec stultitia, absit haec leuitas ab omnibus meis. Greg. lib. 6. Epist. cap. 188. if that vniuersall Bishop shall fall into heresie, then (which God forbid) must the vniuersall Church with him apostate from the faith.
36 This property of spirituall iurisdiction, in defining spiritual causes in this manner, being not yet communicable with any earthly maiestie, nor attributed vnto any Pastor of the Church, excepting onely to the Popes of aftertimes, doth bewray another propertie of our personal description: how much the rather when it is knowne and confessed, that Quòd omnes mortales cuiuscunque sint dignitatis & praeeminentiae, cum primùm in conspectum Pontificis adueniunt, distantibus spacijs, te [...] debeant ante ilum genu flectere, & eius pedes osculari. Lib. 1. Cerem [...]n. Pontific. sect. 3. cap. 3. vt noster citas Polan. in Dan. 11. all mortall men, of whatsoeuer state or degree, when they come into the Popes presence, must kneele thrice, and also kisse his feete? The last marke followeth, [...]
perour: by so large an extent of dominion, as to exceed §. 11. all monarchicall power that euer was in the world: whom we haue deciphered by these his naturall and peculiar §. 12. properties of policie, and notable hypocrisie, through feined continencie, pretended humilitie, palliated pouerty, & dissembled sanctitie: besides his eminent §. 13. pride, in taking vpon him the person of the whole Church, and strange titles of §. 14. blasphemie: in all which the Popes are found to be transcendent, and vnmatchable in our times. How shall we in so plaine and direct euidence, but acknowledge in the Pope that singular [...], or contrariety against Christ; and consequently how may not the Romish professors be thought to be enthralled in Antichristian tyrannie? From the sight of Antichrist we are called to behold their Altars.
CHAP. VI. Of Altars.
THE ROMISH APOLOGIE.
As concerning Altars and Sacrifice, (which as Doctor Reynolds gr [...]eth D. Rainolds in his conferēce with M. Hart, pag. 552. fine. are linked by nature in relation and mutuall dependance one of other; and first concerning Altars:) Peter Martyr reproueth the ancient Fathers, saying, Peter Martyr in his Common places in English, part. 4. pag. 225. b. post med. Petrus Alexandrinus &c. attributeth more to the outward Altar then to the liuely Temples of Christ. And yet further against Optatus: Peter Martyr abidem. pag. 226. [...]. initio. Optatus l. 6. against Parmenianus saith, What is the Altar? euen the seate of the bodie and bloud of Christ. Ibidem. Such sayings as these (saith Peter Martyr) edified not the people, &c. And in no lesse plaine manner is Optatus foresaid saying mentioned and reproued by the Centurie Cent. 4 c. 6. col. 409. l. 25. writers: as also Peter Martyr, reproueth the Fathers in generall, saying, The Fathers should not with so much liberty haue seemed here and there to haue abused the name Altar. 10 Peter Martyr in his Common places, part. 4 pag. 225 b. a [...]te med.
THE PROTESTANTS APPEALE. Deliuering the right state of the question.
SECT. 1.
WHen our Aduersaries speake of an Altar, they do not vnderstand necessarily an Neque obstat quòd aliquando sine altari oblatum est sacrficium: nam non disputamus hic de Altari lapideo, sed id omne vocam' altare, vbi recipitur victima per verba consecrationis effecta. Bellar. l. 1. de Missa, ca. vlt. §. Secundò in. artificiall Altar; howsoeuer, we cannot dislike the sentence of Doctor Reynolds, concerning the mutuall relation and dependance betweene an Altar and a Sacrifice: but grant that Altar doth as naturally and necessarily inferre a Sacrifice, as a shrine doth a Saint, a father a sonne: yet so, as to distinguish when these things are properly, & whē improperly so called; knowing that the table of the Lord being called improperly an Altar, can no more conclude a Sacrifice properly vnderstood, then when as S. Paul calleth Titus his sonne according to the faith (which is improperly) a man may contend that S. Paul was his proper and naturall Father, which is, according to the flesh. Therefore hath their Cardinall Bellarmine said truly, viz. Sacrificium & sacerdotium relata sunt, it a vt propriè dictum sacerdotium propriè dicto sacrificio responde at. Bellar. lib. 1. de Missa, cap. [...]. Idem argumentum efficitur ab altari. Bellar. ibid. cap. 14. Sacrifice and Priesthood are relatiues, so that Priesthood [Page 163] properly taken, hath relation vnto a Sacrifice it proper signification: otherwise to conclude from an improper relatiue to enforce a proper, is as haplesse a labour as to draw a streight sword out of a crooked scaberd. And now we apply this vnto the point in controuersie, prouing
That the exceptions taken by Protestants are iustifiable, and that therein they accord both with Scripture, and primitiue antiquitie: proued by the confessions of our learned Aduersaries.
SECT. 2.
2 Their Cardinall Bellarmine hath confessed, that there is as mutuall and reciprocall a dependance betweene Priesthood and Sacrifice, properly taken, as there is betweene Altar & Sacrifice: notwithstanding Primi Christiani propter recentem memoriam Sacerdotij Aaronici, ne viderentur adhuc dur are caeremoniae ludaicae, abstinuerunt non solùm à vocabulo Tépli, sed etiam sacerdotij. Itaque Apostoli in suis epistolis pro Sacerdotibus, Episcopos & Presbyteros, pro Templis Ecclesias dicunt: & similiter loquitur Iustinus & Ignatius, & caeteri antiquissimi Patres Deinde, tempore Tertulliani iam statim perspect [...] differentià inter Christianos & Iudaeo [...], coeperunt Christiani Presbyteros nominare Sacerdotes, vt patet ex Tertull. & Cyprian. adhuc tamen abstinebant à vocabulo templi, quia mundus plenus erat templis Idolorum: & vsus obtinuer at vt nomine Templi intelligeretur locus consecratus ad sacrificia cruenta: in quo sensu Octauius apud Minutium, & Hieronymus negant Christianos habere templa. Le'larm. lib. 3. de cul [...]u Sanct. cap. 4. the Christians of the primitiue Church (saith the same Cardinall) did purposely abstaine frō the names of Temple, and of Priesthood, euen vntill the daies of Tertullian: (that is, about two hundred yeares after Christ,) not, as he doth imagine, lest that they might seeme to haue retained some Iewish ceremonies, or Temples of heathenish Idols; for so they should aswell haue forborne the names of worship and praier, which termes were commonly vsed both of Iewes and heathens: but rather lest that the newly conuerted Christians might by the name of Temple, Altar, and Priest, conceit some corporall and reall Sacrifice daily to be offered with hands, for expiation of offences, different from the onely propitiatorie Sacrifice of Christs bodie offered vp vnto God, as an all-sufficient purgation of sinne.
3 Which must be thought to haue bene the condition of those former times, wherein the Fathers of the primitiue Church were condemned by the then Pagans for want of Altars and Sacrifice: to whom Origen held it sufficient to answer, saying, that although Christians haue not Celsus & aras, & simulachra, & delubra not a [...]t defugere quominus fundentur, cùm nihil interea videat no [...]i quidem pro aris & delubris iustorum esse mentem à qua haud dubie emittuotur suauiss [...]mi incensi odores, vota, inquam, & preces ex conscientia puriore. Origen. contra Celsum, lib. 8. pag. 756. Et posteà: Disquirat igitur quicunque velit aras istos, quas nuper exposui, & si lubet, cum aris his conferat, quas intulit Celsus, &c. apertè intelliget illa quidem inanimata, & temporis processu corruptibilia fore, nostra verò haec in anima immortali permansura tamdiu, quamdiu rationalis anima, in co voluei it permanere. Ibid. pag. 757. Edit. Basil. 1536. the liuelesse Altars of the Pagans, yet haue they the liuing Altars of immortall soules. Nay they were then so vtterly destitute of sacrificing Altars, that (witnesse the writings of Cyril, Arnobius, and Chrysostome,) Consueuistis nobis maximum crimen imp [...]erati [...] impingere, quòd non altaria fabricemus. Arnob. contra Gentes, lib. 6. initio. I actant. lib. 6. cap. 24. Cyril. Alex. contra Iulian. lib. 10. pag. 249. & Claysost. Munus Fuangelij sine sanguine, sine fumo sursum ascendit. In Psal. 95. Caecilius apud Minium Felicem obiecit Christianis, quòd templa nulla haberent, nec aras. Christians for want of Altars susteined from Pagans the reproch of impietie: yea and also (as Cardinal Bellarmine, although vpon other coniectur [...]s confesseth,) of meere To such testimonies Bellarmine answere [...]: [...]acilis est solu [...], nam illis temporibus Christiani diligenter cauebant, ne Ethnici nostris sacris interestent, & propter persecutionem frequenter in cryptis & cauernis rem diuinam facere cogebantur, vnde vulgo habebantur Athei. Bellar. de Missa, lib. 1. cap. 16. By thus answering, t [...]at the Christians had their Altars in secret caues and priuate houses, lest they might be seene, and so incurre the name of Arbeist [...], doth greatly iniury Catholicks antiquitie, a [...] though hauing Altars, they had denied that they had any, which d [...]ssembling could not become the Ministers of truth: then so to conceale, as thereby to incurre the imputation of Atheists among Pagans, how should [...]ot this disaduantage the profession of the faith' See another answer of Bellarmine hereafter. Atheisme.
[Page 164] 4 Now therefore farre be it from vs, to imagine that the blessed Saints of those times, who were alwaies prest and readie to seale the profession of Christ with their dearest bloud, would haue endured the brand of Atheisme for want of externall Sacrifices and Altars, if they could haue then maintained Altars and Sacrifice in their proper vse: nor was it without the direction of the Spirit of wisdome, that the Apostle changed the name A [...] 1. Cor. 1 [...]. [...] Table of the Lord. Altar into a Table, as also many Chrisost. in 2. [...] 18. Men [...]a Domini est illa [...]m medio constituta. [...] 46. T [...]mpore Dypti [...]tum ( [...] it is, [...] the lessons were reading) cucurrit omnis multitudo circa Altare, & audiebant. Concil. Constant. 5. Act 1. Absoluto templo & Altari in medio constituto. Fuseb. lib. 10. cap. 4. de Encanjs. 1. Cor. 10. 21. & Mensa Dominica. August. Tract. 26 in Ioh. & de pec [...]. r [...]mis. lib. 1. cap. 24. & Mystica mensa. Chrisistan Psal. 95. Tom. 1. So the most ancient, as hath bene confessed. Fathers haue done.
5 If therefore some Protestants, calling to mind the temperance of the Primitiue age, which (as is confessed) abstained from the names of Priesthood and Temples (we adde, that which we haue proued, and from Altars) haue misliked the libertie of succeeding Fathers for alteration of the phrase: they are not herein to be iudged aduersaries, but rather zealous emulators and fauourers of true antiquitie,
6 Neither yet haue they bene altogether so opposite vnto the alledged Fathers of after-times, as the Apologists, to ingender an hatred against them, would make them appeare, because they note in the Fathers a licence in the vse of termes only, but no errour in doctrine; saying, that Haec consuerudo—posteris matetiam superstitionis praebuit. Centurists in the places obiected. Cent. 4. c. 6. by such custome of speech Optatus gaue posteritie an occasion of superstition: directly implying, that the iudgement of our ancestors was found in this matter, and that the errour concerning the nature of Altar & Sacrifice, arising from the common vse of such phrases, possessed onely their posteritie. For we are taught from S. Chrysostome and S. Augustine, that the word See a little about, the letter. g. Table went for currant in their times. In the next place we apply
An answer vnto the second obiection, touching the dignitie of Altars.
SECT. 3.
7 The second reproofe, which the Apologists haue confusedly inserted in the middle ranke, vsed against Clemens Alexandrinus, for attributing more to outward Altars, then to the liuely Temples of Christ, if they shall distaste, let them trie with themselues, how well the contrarie sentences of other Fathers can relish with them: for S. Gemmis Altare distinguitur, & ministrorum Christi nu'la electio est. Hieronym. epist. ad. N [...]pot. Ierome, S. Melius fuerat vt vasa viuentia seruares, quàm metallorum, neque enim auto placent, quae auto non emun tur: ornatus Sacramentorum redemptio captiuorum est. Ambros. lib. 2. de offic. cap. 28. Ambrose, and S. O vanitas vanitatum, sed non vanior, quàm insanior [...] fulget Ecclesia in parietibus, & in pauperibus eget. Bern. apol. ad Guil. Abbat. prope finem. Fodem modo Chrysost. Hom. 51. & 81. in Matth. Bernard consent together, professedly calling it a superstitious vanitie rather to respect naked stones, then to cloath the naked poore: which kind of vanitie, their owne Fx quatuor circumstantiarum defectu, malum erit ornare templum, nimirum, tempus, locus, modus, & persona. Bellar. lib. 3. de cultu Sanct. cap. 6. §. Secunda propositio. Cardinall, vpon foure circumstances, doth equally condemne, according to that Scripture where it is written, Hose. 7. 6. I will haue mercie, and not sacrifice; and who knoweth not, that there is as great difference between the stone Temple, and the bodie of the most contemptible Christian (although we may not call any true Christian contemptible) as there is betweene a matter of mans workmanship, and a subiect of Christs redemption.
[Page 165] 8 If any haply shall contemne the worship of God, because it is not sumptuous, he shall but renew an old infestred superstition of the Iewes, who esteemed an Reuersus de Babylone populus, Altare tantùm impolitis lapidibus extruxerat, vt est 1. F [...]d 6. absque templo, absque v [...]b [...] edificijs, absque extructione murorum, & putabat minorem esse cultum religionis, quia templi ornatus deerat. Ad quos Dominus loquitur Mal. 1. pollutum putatis Altare & holocausta, & victimas, quae suprà imponuntur, ignem quoque, qui victimas deuorat, esse pollutum, nec intelligitis Deum omnipotentem non autum gemmasue, & hostiarum multitudinem quae [...]e [...]e, led ofterentium voluntates. Hieron. in Malach. 1. Altar built of vnhewen stones to be but a profane & polluted thing, as S. Hierome hath obserued. Now come we to t [...]ie whether we can, vpon the vnproper name of Altar, any way possibly behold the proper nature of a Sacrifice.
CHAP. VII. Of Sacrifice.
THE ROMISH APOLOGIE.
Now as concerning sacrifice, it is affirmed by our learned Aduersaries, that the more ancient Fathers, namely See this affirmed by Caluine hereafter pag. 145. in the margent, vnder the letter, [...]. at Anno 320. Athanasius, Ambrose, Austine, Arnobius, &c. erred herein, and so fully, that their supper is therefore said to haue carried the face of a renewed oblation, imitating ouer nearely the Iewish manner of sacrificing, &c. that they Calum. in omnes Pauli epist. in Hebt c 7. vers. 9. pa 924 b. forged a sacrifice in the Lords Supper without his commaundement, and so adulterated the Supper with adding of Sacrifice: that also the writings of Irenaeus, Ignatius (who are most ancient) are herein Cent. 2. c 4. col. 63. line 9. & Cent 2 cap. 10. col. 167. line 17. And see hereafter pag. 145. in the margent, vnder the letter t. and at Anno 90 & 170. incommodious and dangerous: and that Sebastianus Francus in his epist de abrogandis in vniuersum omnibus statutis Ecclesiasticis. presently after the Apostles times, the Supper of our Lord was turned into a Sacrifice: in so much as some of our Aduersaries doubt not to charge the ancient Fathers euen with propitiatorie Andreas Christianus lib de opificio Mislae, pag. 167. initio, reciting the fathers opinion hereof, saith: Dicta autem patrum nonso [...]um impetrationem, seletiam intrinsecam quandam vim placandi innuunt. Origenes hom. 13. in Leu ticum, ait, Isia est c [...]m [...]moratio sola quae protitium [...]acit Deum hominibus. Athanasius in sermone de defunctis apud Damascenum, ait, Incruent chostia oblatio propitiatio e [...]t. To which end he alledgeth likewise further the particular sayings of Ambrose, Chrysostome, Augustine, Gregorie, Bede, and of the third Councell of Brach. And concerning the Fathers further testimonies for Masle, see more hereafter, tract. 3. sect. 1. in the margent at the letter, t. sacrifice, and Sacrifice for the dead. So chargeable were the ancient Fathers no lesse then we now are, in that great question of Sacrifice.
THE PROTESTANTS APPEALE. In satisfying for the obiected exceptions vsed by Protestants, first in generall.
SECT. 1.
HEre the obiectors haue noted a taxation of errors, but whether it be about the contention of words, or of doctrine, they haue either willingly, or ignorantly dissembled. For the primitiue antiquitie (as hath bene confessed) did abstaine from the name of Priest, and so consequently, of Altars and Sacrifice, terming them according to the tenour of the new Testament, Elders, or Bishops, Tables, and Eucharist. In the after-times, the Church being then established in the truth of doctrine, the Fathers might presume to take a greater libertie of [...]
SECT. 4.
7 The next kind of exception taken by our Centurists, is not of any error of iudgement, but of The Centurists phrase, [...] [...] tato. danger and incommodiousnesse of speech: by which censure the intention of the Fathers is rather iustified then reproued; because danger hath not respect vnto the mind of the writer, but to the weakenesse of the Reader. And indeed the Centurists in the obiected places do satisfie for themselues, Doctores hu [...]us seculi, etsi de oblatione seu sacrificio incruento in Euchatistia Deo fac [...] endo nihil habent, tamen quaedam a [...] biguè & incommodè dicta in quibusdam occurrunt, vt in epist. Ignatij ad Smy [...]n. Non licet, inquit, sine Episcopo neque ofsetre, neque sacrificium immolare. Paul [...] post: Certè Ignatius ipse de me [...]ito Christi fide apprehendendo magis quàm de aliqua oblatione seu repraesentatione sacrificij (sicut ex alijs epistolis colligi potesty loquitur. I. odem modo Irenaeus videtur loqui incommodè. Sed add [...]nt: Sed Irenaeus in seqq. praesertim in c. 34. lib. 4. copiosè declarat▪ quòd neutiquā intelligat oblationem consectari pa [...]s, sed adhuc consecrandi in vsum coenae Domini, & alioqui in vsum sacerdotum & paupe [...]um. Centur. 2. col. 4. col. 63. & cap. 10. col. 16 [...]. R [...]prehea lunt Latinam versionē Ignatij. in qua Mislae facta est mentio, vbi nihil simile in Graeci [...] reperitur. saying, that Ignatius and Irenaeus, and the Doctors of that age do not teach the pretended Sacrifice: answering from the sentences of the same Fathers, vnto the difficulties of ambiguous and incommodious speeches. Which proueth that these obiectors haue dealt vncōscionably, in suggesting vnto their Reader an opposition of doctrine betweene the Centurists and those Fathers, in so great a question (as they call it) of Sacrifice, from such places wherein the Centurists haue professed and proued their vndoubted accordance.
8 The testimonies following are obiected (we thinke) with the like art, and therefore deserue the like answer. It sufficeth vs to know that their owne Iesuite cannot perceiue all things in Fathers so direct for their Romish partie, when he is forced to answer, that the Fathers purposely spake of these things obscurely, Morem fuisle Patrum, vt de rebut fidei cum nondum eslent apertè satis controuersiae ab Haereticis morae, securius atque simplicius scriberent & loquerentur, quia putabant se non nisi Catholicè ab omnibus intelligi: & ne mys [...]erium [...]dendum infidelibus exponere [...]t▪ si in sermonibu [...] popularibus sententiam suam nimis claris verbis explic [...]ssen [...]. Greg Valent. Ies. lib. 1. de praesentia Christi in Euchar. cap. 10. lest the Infidels might take occasion of scoffing at their doctrine; as before in the question concerning Transubstantiation, he thought it Greg. Valent. Ies. See aboue cap. 2. in the question of Transubstantiation. a briefe and simple answer, to tell vs, that some Fathers both wrote, and (which is more) thought inconsiderately of this point. But we passe from the mooneshine of words, and now declare c If Andreas Christianus (which Author we find not extant) did attribute such sentence [...] vnto Origen and others in the Rom [...]sh [...], Origen himselfe may confute him, a [...] the very words obiected do manifest, calling it A commemoration of the sacrifice of Christs death and sacrifice vpon the crosle, as the place it selfe sheweth. Otherwise to a [...]nowledge herein a sacrifice of propitiation and remission of sinne doth not pre [...]udice the d [...]clrine of Protestants, who grant a sacrifice also of propit [...]ation really in th [...] thing signified and represented in the Eucharist, namely, the pre [...]ous bodie of Christ, as it was wounded to death for our redemption; but not in the elements▪ [...] which are only symbols and representatiue signes of that one onely offered Sacrifice. So that the difference betweene vs and the Romish, is th [...] ▪ We hold vpon the infallible substance of Christ crucified, the [...] catch at shadows, and rely vpon an vnbl [...]udy [...]oast: or, as Saint Chrysostome hath distinguished Eagles, viz. such as in this looke vp to Christs bodie in heauen, from Rauens▪ namely, such as gaze onely vpon the boast. The testimonie of Athanasius is taken out of the report of Damasus (as the Apologi, [...]say) in a booke which is counterfet, as Cardinall Bellarmine doth truly witnesse, saying, Hunc librum, qui inscribitur Oratio de mortuis, non esse Damasi facilè probari potest: prima ratio, quia scribit, multos Infideles per Christum ab inferno eductos: quod etroneum est, &c. Bellar. lib. 2. de Purg. cap. 8.
The state of this great question concerning Sacrifice, as it is controuerted betweene Protestants and Romanists
SECT. 5.
9 After the contention about the word Sacrifice, which in respect of the superstitious apprehension of corrupter times hath bene iudged dangerous and incommodious: we descend to the question of doctrine, concerning [Page 169] the true nature of a Sacrifice; which is by the Romanists in their Councell of I rent propounded as a doctrine of faith, and is by them defined to be Sacrificium est verè propitiatorium. Et▪ Vna eademue est hostia, idem nunc ofterens Sacerdotum ministerio, qui se [...]psum obtulit in cruce. Con [...]il. Tridens. Sess. 22▪ cap. 2. the same sacrifice truly propitiatorie, now offered by the ministerie of the Priest, which was offered by Christ himselfe vpon the Crosse: Sicut non differunt per se & secundùm substantiam corpu [...] Christi à corpore in altari & in cruce: it [...] verè & secundùm substantiam non differunt immolatio in pane ab immolatione in altero pane, aut ab immolatione in cruce. Alanus de Euchar. sacrif. lib. 2. cap. 12. So fully the same (saith their Cardinall,) that as the substance of Christ which is really in the Host, differeth not from the substance of his bodie in heauen: so the immolation and sacrificing of him in the formes of bread, and his sacrificing vpon the Crosse is the verie same. But, Protestants (saith the same our greatest Aduersarie) although they allow this to be a sacrifice of thanksgiuing, and of diuine worship of God; yet do they not esteeme it to haue the proper nature of a Sacrifice, but to be so called after a large and vnproper manner of speech: in the which large acception Protestants may account it propitiatorie also. So that the controuersie is onely concerning the proper and improper signification of termes, and compriseth two questions: first, whether the Eucharist be a true essentiall sacrifice; secondly, whether it be properly propitiatorie, and auailable in it selfe for remission of sinnes, or no. Both which, we wish, may be decided by the verdict of ancient Fathers, by the tenor of Christs institution, & by the principles of the Romish Church, and in euerie of these by the confessions of our learned Aduersaries. c Tria sunt genera sacrificiorum: vnum in Scripturis dicit [...] Holocaustum, quod etiam [...] & honorarium dici potest, cuius finis est solus Dei cultus & honor. Alterum dicitur in Scriptura Sacrificium pro peccato, quod etiam propitiatorium appellatur, cuius finis, praeter Dei cultum, propitiatio irati Dei▪ & peccatorum remis [...]o. Tertium in Scriptura dicitur Pacificum: hoc quoque duplex est, oblatum ad agendas gratias p [...] beneficio accepto; alterum, quod communi vocabulo Impetratorium dici potest, cuius finis est impetratio benefici [...] ▪ Ad [...]rlari [...] facilè concedunt Missam esse sacrificium [...], non quidem quòd velint esse Sacrificium proprie dictum, sed impropriè & largo modo. Nam tota atùo Sacramenti ad bonorem Dei fit, & in gratiarum actionen [...]. [...]ellarm. lib. 2. de Missa, cap. 1. §. In principio.
The doctrine of Protestants, concerning this question of Sacrifice, is shewed to accord with the profession of ancient Fathers: which is first proued by the common language and expositions of the Fathers themselues.
SECT. 6.
10 Thereunto the Senate of Fathers do yeeld their consent, first, by their tenour of a speech of amplification, saying no more, properly, that Christ is sacrificed in the Sacrament of the Eucharist, then they haue said that in the Sacrament of Baptisma est passio Christ. Chrysost. in [...]p [...]st. ad Heb. [...]om. 16. Baptisme is Christs passion: Tingimur in passione Christi. Tert [...]ll. de Baptismo. In Baptisme we are dipped in Christs pas [...]ion: Videmur cum vidisse, quem legimus spect [...]sle pendentem▪ & vulnera cius, spiritu scrutante, tractasse. Ambros. lib. 5. in Luc. cap. 7. In reading the Gospell we see Christ hanging on the Crosse: In Baptismo crucifigitur in nobis filius Dei. Ambros. de Poenit. lib. 2. cap. 2. Christ is crucified in vs in Baptisme: Quotidie nobis agnus occiditur. Hieron. in 1. Corin. 6. Christ is the Lambe daily slaine vnto vs. Which manner of speeches they would neuer haue vsed, if they had thought their Readers would haue euer stretched such voices vnto their highest straine: and therefore must be qualified by that discreete construction, which euen the Romish Glosse long since hath acknowledged in expounding the sentence of S. Gregory, wherein Christ is said to Licet Christus immortaliter viuens▪ [...]am non moritur, tamen in hoc mysterio moritur, & eius caro in populi salutem patitur. Greg. Magn. vt citatur per [...]ratian. de Consecr. dist. 2. Quid sit. die in this mysterie of the Eucharist, and to suffer for the saluation of the people, Id est, mors eius & passio repraesentatur. Glossa [...]bid. that is (saith the Glosse) Christ his death and passion is represented herein. [...]
which (by their owne confession) Oblatio pa [...]is & vini, consecrationem praecedens, non pernnet ad ess [...]ntiam Sacrificij. [...]. [...]. Quarta p [...]opositio. are not any essentiall parts of a sacrifice, and therefore could not be termed sacrifices in the strict and proper sence; and indeed it were but a Iewish, yea and (as Cardinall Bellarmine hath said) an See the Secti [...]n [...] g [...]ing bef [...]re. absurd apprehension, to esteeme of the elements of bread and wine, as of the proper sacrifices of the new Testament.
18 Againe, the Fathers intreating of the Sacrament of the Eucharist, haue also frequent vse of the word oblation, wherein their Cardinall Patres dicunt [...]ucha [...]stiam esse Sacrificium se [...] obl [...]tionem, & offerri Deo, &c. Pellar. ibid. Bellarmine fixeth no little presumption of aduantage, confounding the term [...]s of oblation and sacrifice: albeit he knew right well that the Fathers, who vsed the word sacrifice vnproperly, did not forbeare to applie the word oblation in the like sence, as their owne learned Iesuite witnesseth: Secundùm Thoma [...] oblatio simplex geneticum nomen Oblationis retinens, non est sacrificium.—Nam quaedam oblatio Graecé dicitur [...] quae vox simplicem oblationem significat, alia dicitur [...] quae proprié de victima seu de sacrificio dicitur—Hoc ex rebus ipsis possit declara [...]i,—olim en [...] offe rebantur Deo primitiae, & primogeniti, & alia similia, quae n [...]n sacrifi abantur. Suarez Ies. t [...]m. [...]. Simple oblations, which are offered to be consecrated (such as bread and wine, before consecration, are acknowledged to be,) do carrie but a generall name of sacrifice, according to the Greekes, who distinguish betweene oblation and sacrifice, by the words [...] and [...]; and answerably vnto the rites of the old law, where we reade of first fruits, and of the first borne, and other such like, which were oblations, but no sacrifices.
19 Whereby we may discerne the flat non sequitur of their Cardinals argument, who would conclude a proper sacrifice from the word oblation: when as he could not be ignorant that the word oblation was vsed, where notwithstanding there was no sacrifice: wherefore he must be further put in mind by another direct confession of their Iesuite, saying, that Caeremo [...]ias ab Ecclesia institutas. ad ornatum huius sacrificij, non sacrificia, sed sacrificalia vocamus,—q [...]od [...] interdum aliqua ex his caeremonijs sacrificium vocatur, id est ratissimum, & interpretandum est de sacrificio latè sumpto, prout tribuitur [...] actioni & oblationi sacrae. Suarez Ies. ibid disp. 74. §. 3. pag. 957. although but rarely, yet sometime those rites, which haue bene instituted by the Church (and therefore are not properly sacrifices,) notwithstanding are by them called sacrifices, but in a more large and common manner of speech, by which euerie sacred action may be so termed. This obseruation giueth vs iust cause to maruell with what pret [...]nce our Aduersaries can so tie the Fathers to such a seruitude in the vse of their phrase of sacrifice (when they speake of Christs Sacraments) in a strict and precise sence; and yet they themselues assume a libertie of calling their owne humane rites sacrifices, although in a more large and common signification. But we shall not neede to stand vpon these collections, because
Our Aduersaries are answered according to their owne demaund, by an obseruation, which teacheth vs how to vnderstand the Fathers, and confute all our opposites.
SECT. 8.
20 Their Cardinall Bellarmine doth argue against Protestants thus: Si Patres existimarent [...]ucharistiam solum esse sacramentum, non etiam sacrificium, vt Aduersarij sentiunt, nulla esset causa cur aliter loquerentur de Eucharistia, quàm de Baptismo: nusquam autem Patres Baptismum vocant Sacrificium; nec dicunt baptiz are esse sacrificare, vel immolare: praeteres quae causa esset cur Patres de Sacramento al [...]ter loqu [...]rentur, quàm Aduersarij nostri loquuntur? quomodo enim credibile erit veteres Patres in modo loquendi nobiscum; in sententia cum Aduersarijs conuenisse? Bellar. lib. 1. de Missa, cap. 15. §. Hic igitur. If the Fathers had thought that the Eucharist were a Sacrament onely, and not also a sacrifice (meaning properly,) they could not haue spoken otherwise of the Eucharist [Page 173] then of Baptisme: but the Fathers (saith he) neuer call Baptisme a sacrifice, or say, that to baptize is to sacrifice. And concludeth hereupon, that the word sacrifice was vsed of the Fathers in a proper and literall sence: whereby he doth not obscurely grant, that the vse of the word sacrifice, attributed by the ancient Fathers vnto the Eucharist, might indeed be interpreted as taken metaphorically and vnproperly, if it could be once shewed, that the same Fathers applied the same word sacrifice vnto the Sacrament of Baptisme: otherwise their lesuite Suarez would not so vrgently haue moued his Reader principally to In multis Concilijs, vt in Toletano, Brachorensi, Laodicen. vocatur incruentum sacrificium.—Solum est obseruandū propter haereticos, qui hic etiā detorquent ad metaphoram nomen Sacrificium; Sanctos Patres nun quam vocásse ministerium Baptismi, aut alterius Sacramenti nomine Sacrificij; cum tamen Sacrificium metaphoricè sumptum in [...]o conueniat. Cùm ergo Eucharistiā frequentissimè & absolutissimè Sacrificium vocant, signum est co [...] propriè de sacrificio loqui. Suarez Ies. tom. 3. disp. 74. Sect. 2. pag. 952. obserue against hereticks (so he calleth Protestants,) that the holy Fathers of ancient times did neuer call the ministerie of Baptisme by the name of a sacrifice, although metaphorically it might be so termed. Therefore (saith he) it is a signe, that when they often call the Eucharist a sacrifice, they name it so properly.
21 Seeing therefore the parallele of Baptisme may giue our Aduersaries their demaunded satisfaction, we desire them first to consult with S. Augustine, who expounding that place vnto the Heb. 10. [Voluntariè peccantib' nobis, postquàm accepimus scientiam veritatis, non adhuc relinquitur sacrificium p [...]ope [...]catis:]— Hebr. cap. 10. [vnto them that sinne voluntarily, after they haue obtained the knowledge of truth, there remaineth no host or sacrifice for sinne:] saith, that Illud ad Hebraeos qui diligentiùs pertractant, sic intelligunt, vt non de sacrificio contribulati per poe [...]entiam cordis accipiendum sit quod dictum est [non adhuc pro peccatis relinquitur Sacrificium:] sed de sacrificio, de quo [...] loquebatur Apostolus, id est, holocausto Dominicae passionis, quod eo tempore o [...]ert quisque pro peccatis suis, quo [...] passionis fide dedicatur, & Christianorum fidelium nomine baptizatus imbuitur, vt hoc significaret Apostolus [Non posse d [...]inceps cum, qui peccauerit, iterum baptizando purgati.]— [...]tamen illud sacrificium, de quo loquebatur, id est, h [...]l [...]canstum Domini, quod tunc pro vnoquoque offertur quodammodo cum eius nomine baptizando signatur, iterum si perm [...]nserit offerri non potest. Non [...]elinquitur pro peccatis sacrificium, hoc est, non pos [...]t d [...]nuò baptizari: nec tamen omnis qui non accipit per doctrinam scientiam veritatis, debet arbitrari, posse pro se illud osterri sacrificium, si iam oblatum [...] est, si iam eiu [...]dem veritatis post baptismum Sacramenta percepit, non pot [...]st iterum baptizari August. T [...]m. 4 Expos. ad [...]m. pag. 1185. vsque ad pag. 1187. euerie one, when he is baptized into the faith of Christ, doth therein offer vp for his sinnes the sacrifice of Christs passion. Neither is he alone in this exposition, for he himselfe saith, that those who intreat of this place more diligently, do so vnderstand it.
22 Secondly, they may be intreated to looke vpon their Iesuite Salmeron, who doth not vtterly reiect the same interpretation. And furthermore, (to the end that Sensum hunc habere possunt, non esse hostiam illam cruentam Christi crucifixi re [...]quam pro baptizatis delin quentibus, neque si [...]ilem rursus baptismum omninò renouantem, vt dixit cap 6. cu [...]s ibi mo [...]n [...]t nomine re crucifixionis, vt hic nomine hostiae iteratae: quia illa non nisi semel applicatur, relinquitur tamen incruen [...] & alutaris hostia, quae applicatur per poenitentiae Sacramentum. Salmeron Ies. in Heb. 10. disp. 19. they may be abundantly satisfied) they must not thinke much to aduise with their learned Reader of Spaine, who rendereth a reason Sed quaeris q [...]id causae pletisque antiquorum suerit, vt Baptismum hostiam appellauerint, ideoque dixerint non superesse hostiam pro peccatis, quia Baptismus repeti non potest Sanè quia baptismo commotimur, & per hoc Sacramentum applicatur nobis hostia crucis ad plenam peccati remissionem: hinc illi per baptisma translatitiè hostiam nuncupârunt, & post baptisma semel acceptum nullam hostiam esse reliquam interpretati sunt, quia baptismus secundus non est. Melchior Canu [...] loc. Theolog. lib 12. §. Quid igitur. fol. 424. why the most of the ancient Fathers did call Baptisme a sacrifice; which they did, saith he, metaphorically, that is, vnproperly.
23 Neither may we thinke that the terming of Baptisme a sacrifice, is a solecisme in diuinitie, seeing the same Apostle, speaking of rebaptizing, doth call it a recrucifying of Christ (as the forenamed Calling in this place that an hoast or sacrifice, the repetition whereof (saith he) is elsewhere called a recrucifying of Christ, which is Baptisme: wherof it is said, Heb. 6. that they who are rebaptized do crucifie againe the Sonne of God. Where the same Iesuite: Recrucifigere Christum & ludibrio habere, est Baptismum iterate, & exitialem baptismi intinctionem efficere, vt est apud Clementem lib. 6. cap. 15. initiatos iterum baptizare tentantes crucifigunt Christum. Salmeron Ies. comment. in Heb. 6. disp. 14. Salmeron hath out of [...]
Scripture the pole-star, especially in so tempestuous a night of opposite contentions; and as our Aduersaries haue done, for our more orderly passage, make vse of these two sailes, dicta & facta, that is, the words & actions of Christ in his first celebration of the Eucharist. And first,
30 When we exact a proofe of a sacrifice out of the words of institution of the Eucharist, we vnderstand not words in their sillables, as [...] or [...], that is, oblation or sacrifice; but in the expresse sence; notwithstanding some of our Aduersaries themselues Aliqui existim [...]nt Christum loquendo ad P [...]trem, vsum fuisse verbo offerendi, aut sacrificandi, quia hoc necessa um existimant ad rationem sacrificij siue ante siue post consecra [...]ionem. Suarez Ies. tom. 3. disp. 75. Sect. 2. pag. 962. Christus nulla vocali oblatione vsus est quod fecisset, si f [...]sset intrinseca sa [...]rificio. Salmeron Ies. tom. 9. tract. 29. pag. 224. held it necessarie (saith their Iesuit) in this sacrifice, that Christ should haue performed it with these words of offering or sacrificing. But we are contented to haue a sacrifice proued, in such sort as we are able to proue therein a Sacrament: which is not in the precise number of letters, but by the prescribed matter, forme, and end thereof: so expresly as their See in t [...]e f [...]rmer Sect. [...]n. Iesuit meaneth whē he said, that Christ did expresly consecrate: and yet he findeth not the word consecration in Christs speech, but words equiualent he may find, as blessing, and giuing of thanks, &c. which expresly betoken a consecration. Now then to the point.
31 As it is some degree of reuerence of Scriptures in our Aduersaries, to seeme to proue this their sacrifice out of Christs ordinance: so will it be no small derogation vnto their doctrine, if when as they make promise Probatur sacrificium Missae ex verbis institutionis: est autem argumentum hui [...]smodi, Christus eipsum Patri obtulit sub specie panis, & [...] ipsum iussit fieri ab Aposto [...]s, & corum suc cessoribus vsque ad finem mundi. Et hoc est verè & proptiè sacrificium. Bellar. l. 1. de Missa, cap. 12. principio. to proue the sacrifice of the Masse out of the words of the institution of Christ, they shall be found not so much as to seeme to performe it.
32 Their strongest, and in effect, their onely fort is founded vpon two words of Christ Luc. 22. 19. [do this:] from whence some Romanists are said (by M. Caluine and Kemnitius) to reason thus; Christ said [hoc facite, do this] but facere est sacrificare, that is, to do, is to sacrifice, according to the verse of the Poet Virgil, saying, Cum faciam vitulâ, that is, when I shall do a calfe, &c. This obseruation of our Authors out of some Romanists, their Cardinal Sed anteq [...]am progrediamur ad hoc comprobandum, operaepretium erit imposturam Aduersariorum refutare. Iohannes Calumus fingit Catholicos ita proba [...]e propositionem nostri argumenti Christus dixit [hoc fac [...]te [...] sed facere est sacrificare, iuxta illud Virgilij [Cum faciam vitula. [...]rgo Dominus iussit sacrificare. Et Martinus Kemnitius Catholicos ridet, quòd hoc vtantur argumento. Sed errant, nec bona fide referunt argumenta Catholicorum. Bellar. lib. 1. de Missa cap 12. in principio. Bellarmine calleth an imposture; for the Protestants erre (saith he) and do falsly relate the arguments of the Catholickss. But seeing by Catholicks he vnderstandeth Romanists, the relation of the Protestants will not be found imposturous, but his answer calumnious, euen by the witnesse of their owne late Cardinal Sunt qui sacrificium esse ostendere conantur ex verbo [sacite, quia illud aliquando accipitur pro sacrificare, vt cùm Virgilius dicit, Cùm faciam vitula pro frugibus, ipse venito. Iansenius Concord. cap. 131. pag. 904. Iansenius; who reporting the arguments vsed by their owne Authors to proue a sacrifice out of the word [facite] saith, that some of them do it, because the word [facere] is sometime taken for to sacrifice, as when the Poet Virgil saith [Cum faciam vitulâ, &c.] And it may seeme that these were not all men of inferiour note, seeing that Gregory de Ex Exod. 9. Hoc est quod facies in Altari, &c.—Et Poet [...], Cùm faciam vitula, &c. Gregor. de Valent. Ies. de Sacrificio Missa, lib. 1. cap. 4 §. Fatentur. pag. 519. Valentia, their greatly authorized Iesuite will haue it knowne, that he is one of the number of them, who haue vsed the same argument, saying, as saith the Poet, Cum faciam vitulâ. How then could our Authors deserue so bitter a taxation and charge of impostureship? But it sufficeth vs that Cardinall Bellarmine is ashamed of this poeticall argument: and therefore we proceed to examine, whether he can supplie any reason which may be truly called Apostolicall.
[Page 177] 33 To this purpose [...]t quidem quod Christus obtulit sacrificium, iussitue offer [...]i corpus suum sub specie panis & vini: certum est ex illis verbis Luc. 22. Hoc facite in recordationem mei. Illud enim, hoc demonstrat id quod Dominus fecit in Coena, quòd ante se obtuler at Patri. Bellar. lib. 1. de Missa, cap. 12. § Sed his. he (as Et Greg. de Valent. Ies. So Suarez. Ies. tom. 3. disp. 75. §. 4. others) insisteth vpon the same words [hoc facite] saying, that Christ offered a sacrifice, & cōmanded it to be offered certainly in these words, [hoc facite, do this,] where the word [hoc, this] doth demonstrate th [...]t which Christ did in the Supper, viz. to sacrifice himselfe. Which is so emptie & pithlesse a profe, that their own Apud Hebraeos ve [...]bum Asa, quod est facere, nonnunquam sacrificare significat, vt Exod. 10. &c.—Vt autem vel hoc ex loco, vel ex alijs Scripturae locis efficaciter probari non possit, hoc esse sacrificium: tamen ex Ecclesiae traditione id e [...] si aciter p [...]obatu [...]. Iansinius C [...]ncord. cap. 131. pag 904. Iansenius, as it were despairing of the issue, doth say, that notwithstāding this sacrifice cannot be effectually proued by this text of hoc facite: yet may it be proued by tradition. Which causeth vs to admire our Aduersaries vaine pretences, who professe to expound Scriptures according to the consent of ancient Fathers, and yet now their greatest Doctor Bellar lib. 1. de M [...]ssa, cap. 12. hath not one testimonte out of any Father for proofe of this interpretation, [...]acite, id est, Sacrificate. Cardinall Bellarmine, when he contendeth for their great Diana, the Romish sacrifice of the Masse, and would proue it out of the words [hoc facite,] doth not out of all the catalogue of ancient Fathers cite any one (that we find,) who interpreteth, facite, to be sacrificate. Neither indeed can it be so enforced: for, as their Cardinall Re [...]ertur pronomen [hoc] non tantu [...] ad sumptionem, ed ad alia omnia, quae mox Christus fecisse dicitu [...]nen pe, accipere p [...]nem, grat [...]as agere, benedicere, ac verbis suis consecrate [Hoc est corpus meum,] frangere, & su [...]re. Iansenius Concord. cap. 131. [...]. Iansenius truly noteth, the Pronoune [hoc, this] is to be referred not onely to the taking of the Eucharist, but vnto all those particulars which Christ is said forthwith to haue done: as namely, the taking bread, giuing of thanks, blessing, and breaking, &c.
34 Their other reasons taken from these words, [It is giuen, broken, shed for you,] which they interprete to signifie to be a Habemus alia tri [...] argumenta in tribus verbis, datur, frangitur, funditur: quae sunt tempo [...]is prae [...]enti [...]: q [...]ae non significant da [...]i aut effundi Apostolis ad manducandum & bibendum, sed dari & effundi Deo in sacrificium: nam n [...]ait Dominus, Vobis datur, frangitur, effunditur: sed, pro vobis. Dicit Kemnitius haec referri ad crucem, vt s [...]t sensns, Hoc est c [...]rpu [...] meum quod post dabitur pro vobis ad mortem; quod enim paulo post futurum est, dicitur iam fieri: vt vbi scri [...]r Puer natus est, Agnus occisus est, &c. Et sunt aliae lectiones quae habent in futuro, effundetur. Respondeo, Canon Missae▪ & vulgata editio in Luc. 22. & Cyprianus, legunt effundetur—Vtraque est vera, giuing in the Eucharist, because it is said, giuen, in the presenttence: and so the words [for you] must betoken in the way of sacrifice; is not thought a sufficient collection vnto the Cardinall himselfe, without the admittance of a nulla negari debet, praesertim prima, quae est in praesenti, quia non oportet negare simplicem & literalem sensum sine vrgen [...]issima ratione. Bellarm. lib. 1. [...], cap. 12. two-fold sence of one text. But their more ancient Cardinall ought rather to preuaile, who saith, that [...]uangelistae in voce praesentis, effunditur; & Paulus in, frangit [...]r, futuram in cruce effusionem, & carnis fractionem significarunt.—tempore praesenti grammatico more, tempus effusionis & fractionis erat tunc praesens: quomam iam inchoatum erat tempur passionis: ac per hoc sicut in inchoato die potest significari in praesenti quicquid fit illo die—praesens enim grammaticè non est instans, sed quodcunque confusum praesens Caietan. in 1 Cor. 11. both the Euangelists and S. Paul did vse the present tence, in saying, the bloud is shed, and the body is broken, because verie presently after he was to begin the worke of his passion: which, (saith he) is a grammaticallsence, as when a man vseth to say, he is doing that which shortly after he intendeth to accomplish: and Non est negandum morem esse Scripturae, vt ea dicantur fieri de praesenti, quae confestim esse, aut mox fieri debent. Sa [...]meron Ies. in 1. Cor. 11. disp. 19. pag. 154. this is (as their Iesuite Salmeron obserueth) an vsuall phrase of speech in the Scripture. Thus our Aduersaries wanting all direct proofes of their sacrifice, from the words of Christ in the institution of the Eucharist, are become by their own Deliuered in the former Section. principle, vnworthie of credencie in this cause. Which yet will be made more euident by our next demonstration; for from words we come to deeds, and shew [...]
dying vpon the Crosse, was offered himself, and is sacrificed daily in this Sacrament, because in this Sacrament there is a commemoration of that sacrifice of the Crosse, which was once offered. Could it haue stood with the learning of so great a moderator of their ancient Schoole, and so subtle a searcher into all the articles of the Romish faith, to haue left vndecided this point of reall sacrificing of Christ, the principall part of their now Priesthood and worship, if he had then beleeued that any part of the Masse were to be esteemed a proper and an essentiall sacrifice? Hitherto haue we intreated of the first question, shewing that in the Masse there is no proper sacrifice: now come we to the second question, and prooue
That the sacrifice of the Masse cannot be accounted truly propitiatorie: which the consequents of our Aduersaries do euidently enforce: First from their prescribed manner of Sacrifice.
SECT. 12.
45 Although this be an vndoubted consequence, to wit, that it cannot be called properly a sacrifice propitiatorie, which is proued not to be properly a sacrifice, in so much that the conclusion of the former question might giue a supersedeas vnto the second: yet the importunitie of the Apologists may seeme to challenge of vs a proofe of this second conclusion: which we are readie to performe by arguments taken from the manner, the cause efficient, the end, and the effect of a sacrifice properly called propitiatorie.
46 In the manner of this sacrifice there is to be required a destruction of the thing sacrificed, and that this destruction be bloudy, & that this bloud be by death, and that this death, and bloud, and all be sensible and visible. Of the first point their Cardinall Bellarmine sayeth, Adverum sacrificium requiritur vt quod offertur Deo in sacrificium, planè destruatur, id est ita mutetur vt desinat esse id quod erat: & in hoc differt à sim plici oblatione, quae interdum ritu mystico ele [...]abatur coram Deo, sed non destruebatur, nisi cum verè sacrificabatur:—vt non solùm vsus tei Deo offeratur, sed ipsa etiam substantia, & ideo non solùm vsus, sed substantia consumatur. Bellarm. lib. 1. de Missa, cap. 2. §. Octauo. Verum & reale sacrificium veram & realem mortem aut destructionem rei immolatae desiderat. Ibid. lib. 1. cap. vlt. §. Haec sententia: & §. Quod autem. In euerie true sacrifice which is offered vnto God, the thing that is sacrificed must suffer destruction, euen in the verie substance thereof, so that it ceasse to be that which it was before. Which assertion is true, especially in all propitiatorie sacrifices, this kind indeed did alwaies suffer a destruction, and that by * shedding of bloud, and was therein a figure of that perfect sacrifice of Christ vpon the Crosse, wherin his bodie did sustaine a destruction, for mans propitiation. But can this reall destruction be affirmed of Christ his bodie in the Masse without impietie? Their Cardinall Bellarmine saith, Consumptio seu manducatio, quae fit à Sacerdote, quòd sit pars essentia [...]s Sacrificij, inde probatur, quia in tota actione Missae nulla est alia realis destructio victimae praeter istam: requiri autem realem destructionem suprà probatum est. Idem ibid. prop. 7. A reall destructiō is indeed an essentiall point of a sacrifice: and in the Masse the Priests eating is the consumption of this sacrifice; yet are not our Aduersaries so vtterly forlorne of diuine light, as to vnderstand such a reall destruction of our Lords bodie by the Priests eating, that it ceasseth to be in substance that which it was before: no, Card. Bellar. See aboue, l. 2. c. 2. § 24 and so following. As for the [...] which he would make, saying, Christus non amittit suum naturale, cum manducatur, sed amittit esse Sacramentale. Bellar. lib. 1. de Missa, cap. vlt. §. Tertió, is onely his owne figment, and contradicteth the examples of the old law (which all were naturally consumed, and the Archetypon of all sacrifices, Christ, whose naturall bodie was wounded vnto death) and his owne grant, saying, The substance of the sacrifice must suffer destruction. they rather choose to say, that not Christ, but the formes of bread and wine are the things which are torne and consumed with the teeth, and that the bodie of Christ doth not sustaine any diminution.
[Page 181] 47 The conclusion of these premises is thus comprehended: Euery thing really and substantially sacrificed, doth suffer a destruction of substance: but the bodie of Christ doth not suffer a reall, but onely a Sacramentall destructio [...]; [...] go the bodie of Christ is figuratiuely, and not substantially sacrificed in the Masse; and so consequently cannot be truly propitiatory.
48 That a propitiatorie sacrifice ought to be also bloudie, may be proued by a like deducement from our learned Aduersary, who defineth Propitiatorisi est, cuius finis, praeter Dei cultum, itati Dei propitiatio est, & peccatorum remissio. Bellar. lib. 2. de Missa, cap. 1. a [...] propitiatorie to be that which doth pacifie the wrath of God, for the remission [...]. And we know what is written: Et sine sanguinis effusione non fit remissio. Heb. 9 22. Without shedding of bloud there is no remis [...]ion: which is spoken of the sacrifices of the old law, but yet (as their Aqu [...]as teacheth) was a Per quod figurabatur quòd remissio peccati erat fienda per tanguinem Christi. Aquinas [...]om. in cum loc [...]. Bellar. Greg de Valen. and others in their disputes. prefiguration of the shedding of the bloud of Christ. But how shed? euen as the word Obijcit Kemnitius: Sin in Missae actione sanguis estunderetur, no esset Missae sacrifici [...] incruentum. Resp. Non effunditur sanguis in specie propria, sed in specie vini: dicitu [...] enim sanguis tunc fundi in coena, cum in specie liquida in calice collectus offertur Deo, ac deinde in eadem specie funditur in or a sumentium. Sed haec effusio non facit sacrificium eruentum, cum sanguis reipsa [...] corpore non egrediatur. Bellar [...] Missa, cap. 12. §. Ad hoc. & §. Ad secundum. [...] signifieth, to wit, a powring it out of his bodie. Now in their Masse the bloud (saith Cardinall Bellarmine) goeth not out of Christs bodie; in which respect they call it Sacrificium in cruce cruentum crat. Hoc est incruentum. Greg. [...] Ies. lib. 2. de Missa, cap. 5. tag. 623 col. 1. And out of the Councels and Fathers, Suarez tom. 3. disp. 74. §. 2. an vnbloudie sacrifice. Ergo, say we, it is no sacrifice propitiatorie, that is, effectuall in it selfe for the pacifying of the wrath of God for sinne. The answer which our Aduersaries make, (saying, Dicimus [...] sacramentaliter in Eucharistia immolari, non quia mors repraesentatur illius, sed quia ex vi verborum consecratio [...] [...]aratim s [...]lum corpus & solus sanguis consicitur: quo ipso verè à sanguine corpus separaretur, atque adeò funderetur [...] è corpore, nisi aliunde sicret, vt & sanguis corpus, & corpus sanginem coniunctione indislolubili comitaretur, quo [...]a [...] Christus [...]am non moritur Valeut. quo sup. lib. 2. cap. 4. pag. 507. col. 1. that albeit in the Eucharist the bloud of Christ is inscparably in his bodie: yet is it truly seuered sacramentally by the word of consecration,) is vnto our vnderstāding a kind of riddle, telling vs of a thing separated, which they say, is indiuisibly ioyned together: and contrary vnto the sacrifices of prefigutation in the law, wherin bloud was powred out; contiarie to the truth in Christ, out of whose side there Ioh. 19. 34. issued bloud and water; and contrarie vnto the Sacrament of the Eucharist, instituted for the remembrance and representation of death by the real Heb. 9 22. effusion of bloud, as is furthermore figured in his first 1. Cor. 11. [...], 24, 25. taking bread, & afterward the Cup. All which preach vnto vs a reall separation of Christs bloud from his bodie, and teach vs, that in their Masse there may not be acknowledged the proper effect of a propitiatorie sacrifice of remission of sinnes without a proper cause thereof, euen a reall effusion of bloud, which causeth death: which is the third point belonging vnto the manner of this sacrifice.
49 All Christians know that the Eucharist was ordained by Christ, as a seale of the new Hoc poculum est nouum Testamentum, qui pro multis effundetur in remissionem peccatorsi. Math. 26. 28. Testament in his bloud, for the remission of sinne. And this new Testament (as their learned Heb 9. 15. [...]t ideò noui Testamenti mediator est, vt morte intercedente in redemptionem earum praeuaricauonum, quae erant sub priore Testamento, repromissionem accipiant qui vocati sunt, aeternae haereditatis.] Vbi enim Testamentum, [...]ccesle est vtmors Testatoris intercedat.—Ostendit nos non potuisle haereditatem consequi, nisi per ipsam Christi mortem: & tant [...]m fuisse eius potentiam, vt omnia peccata delere possit. Ribera Iesuita in hunc locum. Iesuit from the light of Scripture confesseth) cannot be ratified without the death of the Testator Christ. VVill our Aduersaries answer, that in their Masse Christ doth truly die? Idem omnes Catholics sentiunt & confitenru [...] ▪ quis enim voquam dixit aut alium Redemptorem esse quaerendum, aut hunc nostrum mori opor [...]ere? quis nescit quod scriptum est Rom. 6, Christus resurgens à mortuis, iam non moritur? Idem comment, in Hebr. 10 [...]um 25. Neuer any Catholike affirmed this, saith their Iesuite Ribera: and Cassander accounteth [...]
[...] meth (saith he) that Christ would it should be so: but we may not curtously enquire why. Yet must he giue vs leaue againe and againe to enquire how that sacrifice, which hath in it selfe a vertue onely finite, shal pacifie Gods wrath, which as God himselfe, is in it selfe infinite.
53 But we leaue our Aduersaries in conflict with themselues, some attributing vnto the sacrifice of their Masse onely a finite vertue, and some an Missa est infiniti valoris, & ideo ex sui quan titate sufficere ad satisfaciendum pro poenis omnium peccatorum. Ca [...]et. q. 79. Art. 5. & Tom. 2. Opuscul. tract. 3. q. 2. Canus loc. Theolog. lib. 12. cap. 19. Soto in 4. dist. 11. q. 2. These all defend valorem sacrificij infinitum intensiuè. Contrarily do Thomas in 4. dist. 45. Durandus, Ma [...]or, Gabriel, and others. infinite. Now that they haue erred in the causes of a truly propitiatorie sacrifice, how should we expect a satisfaction concerning the effects? For here ariseth
A third consequence, taken from the effects of a Sacrifice propitiatorie: our Aduersaries themselues being at a demurre, and questioning what is propitiatorie.
SECT. 14.
54 In this question their Doctors are rapt as it were into factions, by a whirle-wind of contradictions. Vtrum sacrificium Eucharistiae conferat gratiam & remissionem culpae mortalis per se, & ex sua primaria institutione.—Prima opinio tenet hoc sacrificium immediatè ex opere operato conferre infusionē gratiae habitualis.— Some do thinke that this sacrifice doth immediatly procure the first habituall grace, but Secund [...] [...]ententia est extremè contraria.—Hae duae opiniones, vt mihi videntur, aut erràrunt, vel obscure & indistinctè locutae sunt. Suarez Ies. Tom. 3. disp. 79. Sect. 3. others thinke otherwise. And Dico hoc Sacrificium posse nobis impetrare gratiam priniam, & re [...] ist peccati mortalis impetrando nobis sufficientem dispositionem ad huiusmodi effectum.—Sed superest exp [...]cand [...]qualis sit haec impetratio, in infallibilis, & ideo dici possit ex opere operato, an non: in vtramque enim partem graues rationes & coniecturae occurrunt. some hold that the obtaining of that grace is infallible, but Quod enim haec impetratio incerta sit, censent Durandus, Cano, Cordub [...].—Aliorum verò sententia est, hunc effectum esse infallibilem aliqua ratione ex vi alicinus promissionis. Idē quo suprà pag. 1010. some say it is vncertaine. Some maintaine that this sacrifice doth propitiate and procure pardon for Prima opinio est vt oblatio sacra culpas etiam mortales remittere possit, atque adeò gratiam conferre. Melchior Canus loc. Theol. lib. 12 §. In huni [...]. Paulo post: mortall sinnes: but others denie this, and that, as they pretend, with a Haec prima vera non est, nisi omnes Theologi fallantur, qui vno ore animoue dissentiunt. Si enim culpae mortales per Sacrificium soluerentur, Poenitentiae sacramentum non est ad salutem necessarium: vbi enim Sece [...]do [...] ca [...]emel oblato sacrificio delesset, non esset opus eiusdem denuò culpas alio remedio extinguere.—Quid quod ita culpas mortales vniuersas per hoc sacrificium sine confessione remitterent?—Ex quo Ambrosij Catharini deliratio patet, peccata omnia post baptismum admissa, per sacrificium altar [...]s remitti. Idem ibidem lib. 12. §. Ha [...]m trium. fol. 432. common consent. Some attribute vnto it a power of remission Alij sentiunt valere ad remissionem etiam cu [...]parum, sed tantum venialium.—Venialia peccata, vt gratia hominem non priuant, ita sine gratia remitti posse. Greg Valent. Ies. lib. 1. de Missa, cap. 5. onely of veniall sinnes, euen such which (as they say) may be pardoned without grace: and yet whether it do remit those veniall sinnes mediatly or immediatly, Vtrum immediatè & per se peccata venialia deleat ex opere operato, ita vt sacrificium Missae pro me oblatum, me nihil cogitante aut sciente remitta [...] cu [...]pas omnes veniales, absque omni actu meo, quo illas formaliter vel virtute detester, sed solùm quod obicem actualis vel virtualis complacentiae non ponam. Partem affirmatiuam docuit Cano—quam dicit esse certis [...]ententiam, communi omnium Patrum ac Scholasticorum authoritate probatam, neminem tamen in particulari resert, neque in antiquis Scriptoribus ego inuenio ita expressè declaratū, quanquam recentiores suprà citati, praesertim Soto & Cordub [...] id sentire videntur.— some do affirme, and Sic nuda opinio negat hoc sacrificium remittere culpas veniales ex opere operato immediatè per se—neque enim repugnat Deum remittere veniale peccatum sine infusione habitualis gratiae, & sine actu peccatoris, atque adeò sine physica mutatione illius, quia cum veniale peccatum non relinquat propriam maculam, quae priuationem alicuius doni includat, &c. Suarez Ies. tom. 3. disp. 79. Sect. 5. pag. 1013. some gainesay. Besides a third kind, who professe that it is not at all auailable for propitiation against any sinne, but only to gaine a Sunt qui censeant hoc sacrificium ad poenatum tantùm relaxationem valere, quorum culpa prius condonata suit: quorum opinio minus probabilis iudicatur. Gregor. Valent. Iesuita, lib. 1. de Missa, cap. 5. §. Itaque sunt. release of those punishments, the guilt whereof had bene formerly pardoned; which [Page 185] is their last and most generall defence. And yet when they enquire, whether the vertue of one Masse be as effectuall for many men, as when it is offered but for one, they will determine the point, and yet confesse, that Vtrū effectus huius sacrificij sit infinitus extensiuè: ideoqu [...] oblatum pro multis tantùm valeat singulis quantum si pro solo vno offeratur. In answer to this, he maketh many perplexed distinctions of his owne, and yet confesseth hereof, In Scripturis aut Patribus nihil habemus expressum. Suarez Tom. 3. disp. 79. Sect. 12. pag. 1032. neither Scriptures nor Fathers expresse any thing hereof. Finally, whereas the question is, whether the effect herof be wrought by satisfaction and redemption, or by impetration and by way of praier; in this last article also they are distracted into contrarie Qui solā vim impetrādi in Altaris hostia ponunt, hi in poenis peccatorum primùm errant. quas sac ificio sanguinis Christi tanquam precio exhibito redimi, quoniam res nota est, perstrinximus breuiter. S [...] enim cle [...]mosynis peccatorum poenae redimuntur, cur negemus Christi sanguine obl [...]o in Altari redimi? ecquis ferat sacrificijs veteris legis resolui poenas, sacrificijs nouae legis non resolui? Canus loc. Theol. lib. 12. fol. 435. §. Qui verò. opinions.
55 Well then, what doth their sacrifice propitiate for? mortall sinnes? No, said the vniuersall consent of their Schooles. Doth it procure pardon for sinnes veniall? Nor so, said other of their learned Doctors. That which remaineth is, to be auailable onely for release of some temporall punishment due vnto sinnes, the gilt and offence whereof hath bene pardoned: which position first fighteth with it selfe, both because (as their Canus affirmeth,) Non est plenè remissa culpa, quamdiu peccator est reus soluendae poenae. Canus loc. Theol. lib. 12. §. Ex quo. fol. 435. the sinne is not fully pardoned, so long as the offender is subiect vnto punishment, and also because propitiation, as hath bene confessed, is a pacifying of Gods wrath, which doth looke onely vpon mortall sinnes, and no mortall sinnes haue propitiation in their Masse: we are therefore inforced by their owne positions to make this conclusion; There is no proper propitiatorie sacrifice in the Masse. Now behold
A mirror of superstition offering it selfe vnto vs to be pointed at, concerning the Priests fee or portion in the Romish Sacrifice.
SECT. 15.
56 Lest that our Reader might peraduenture maruell why our Aduersaries can be so [...]rgent for their sacrifice, which we see to be a matter depending vpon so many vncertainties, incongruities, and impossibilities, he may be partly satisfied if he but marke their Iesuits doctrine, teaching that there is in this sacrifice of the Masse a certaine Quaedam portio remissionis peccatorum per hoc sacrificium contingit ijs, qui procutāt vt sacrificiū fiat, quaedam ijs qui as [...]istunt, quaedā ijs qui ministrat, quaedam Sacerdoti sacris operanti, quaedam ei cui sacerdos vult peculiari intentione sacram applicare: [...]n [...]nim credib [...]le est non modo posse ipsum cui voluerit valorem officij sui, vt est opus operantis, sed etiam—commiss [...]m [...] esse porti [...]nem aliquam eff [...]ctus, quem hoc sacrificium habet ex opere operato, pro arbitrio suo distribuendam:—Sed quo [...] ad hanc portionem à sacerdote dispensandam attinet, Missam intentione peculiari factam pro pluribus non tantùm valere, quantum si pro vno solo celebraretur: cuius rei indicium est, quòd iuxta veriorem sententiam meritò [...]g [...]è ferret quisp [...]am fidelis, si quod sacrum pro ipso peculiari intentione sacerdos facere debet, hoc idem pro alijs similiter offerat. Gregor. Valent. Ies. lib. 1. de [...]. [...]. Ac primum. & §. Sed tamen. portion belonging vnto the Priest, which he may dispose of for the behoof of whomsoeuer he by his Memento shal think good: which is not so auailable for many, as if it be applied to one alone: therefore it is, that he that procureth the Priest to haue him in his intention, would be offended if the Priest should extend it vnto many. This reason may seeme to sauour too much of Demetrius his deuotion, crying, Act. 19 28 great is Diana, because of the Vers. 24. no smal gaine, which hereby may accrew vnto the Priest. This may be the rather suspected, by their next position, maintaining, that Inqui [...]i potest an tenetur Sacerdos ex iustitia applicate sacrificium Petro ratione stipendij accepti, nihilominus applicat illud Paulo: hae [...] applicatio iniqua est, quia contra iustitiam. quaeritur tamen vtrum detur effectus Petro, an Paulo; similiter i [...]bet Pontifex aut superior vt sacrificium offeram pro tali defuncto, ego autem pro me offero: quaeritur cui prosit sacrificium. Quidam dicunt [...]n huiusmodi ca [...]ibus sacrifi [...]ium operari non secundùm voluntatem Ministri, sed iuxta obligationem, quâ tenetur pro hoc when the Priest taking a sti [...]
67 Sixtly, in their processions, which were inuented for the more solemne adoration of their Hoast, they vse sometime such a manner of celebritie, as though they had purposed to scorne or prophane it with enterludes of artificiall Ita Romani factitabant vt aliae Gentes, à quibus ad nos procul dubio titus eiusmodi manauit; nam supplicationum nostrarum pom pam solent ludicra quaedam praecedere, vbi effigies aliqua magnis malis late dehiscens, dentibusque sonitum faciens, & aliae oblectationes ludicrae vagatian quibus Prophetae repraesentantur, alati pueri concinunt, chorus inducitur foeminarum, hic agit Dauid, Salomonem ille, alij regin as fingunt, alij venatores ludunt, simiam vel iumenta sin [...] inducentes—Sacerdotes vel alij diuorum person as agunt, eorum imagines aut reliquias ferentes. Polyd. Virgil. Inuent. lib. 6. cap. 11. Snap-dragons, and winged boyes, wherein the Priest acteth the parts of Saints, others represent the persons of hunters, accompanied with Oxen, and Apes, and much gamesome deformities; which sauoreth of an heathenish impietie.
68 Lastly, many Romanists who feed the Priest for his Memento at the Altar, and do hope from thence for absolute remission, and yet, by their doctrine, cannot by that sacrifice obtaine remission either of §. 13. mortall sinnes (which effect they attribute vnto their Sacrament of See Cardin. Bellarm. de sacramento Poenit. and all other Romanists. Penance,) or, as some say, §. 13. for veniall sinnes (notwithstanding they ascribe so much vertue vnto See ab [...]ue lib. 1. cap. 3. §. 5. holy-water, a matter of their owne inuention:) but the onely power of propitiation they do admit, is in remission onely of temporall punishments; which is no more then they promise in their new deuised See aboue lib. 1. cap. 2. §. 20. 21. 22. Indulgences: and what impietie this is, let their merchants & buiers iudge. The third part of our conclusion, is implied in
The Antithesis or opposite doctrine of Protestants.
SECT. 18.
69 As for the Protestants, they in their diuine and publike Seruice do professe Christ the sonne of God, to be the onely true Priest of the new Testament; who being God and man, was onely able to worke in himselfe propitiation with God for man; and his sacrifice once offered vpon the Crosse, to be the all and onely sufficient sacrifice for the remission of sinnes: which by an Eucharisticall and thankfull commemoration (according vnto the acknowledged tenour of ancient Apud veteres loquendi cons [...]etudo vsitatissima est,—pro Martyribus, pro quorum cer taminibus, Deo gratiae agebanbantur, & quor [...]m precibus Ecclesia commendabatur, of [...]erre diceretur; cùm viz. in mystica actione proposito Christi corpore, c [...] ius ipsi lectissima sunt membra, eorum memoria fieret: quod ex Cypriano & Augustino multis in locis constat, & in Graecor [...]m Liturgijs manifestiùs exprimitur, qui se rationalem hunc & incruentum cultum osterre dicunt pro virgine Maria, Prophetis, Apostolis, Martyribus. Cassander lib. Consult. Art. 24. §. De iteratione. Liturgies for all the faithfull, whether Martyri, Patriarchs, Prophets, or Apostles, & all Saints) they present vnto God, as an effectuall propitiation both for the quicke & the dead; by the which praiers they applie the same propitiatory sacrifice vnto the good of all that are capable. But what? not the bodie as it is glorified, but as then freshly bleeding vpon the Crosse; which doth, not by a casuall or deceiueable intention of the Priest, but according vnto the faith of the beleeuer, nor by a finite vertue of that sacrifice, but by an infinite, worke a full remission, not onely of veniall, but also of mortall sinnes, according vnto the tenour of holy writ, [1. Ioh. 2. If any man sinne, we haue an Aduocate, Iesus Christ the righteous, and [...]e is the propitiation for &c. If any] excluding no penitent sinner, and [1. Ioh. 1. The bloud of Christ doth purge vs from all our sinnes. from all] excepting no sinne: and by the same vertue doth redeeme vs not so much from temporall punishment, as from eternall: building this their doctrine not vpon vncertaine coniectures, but as it becometh the heires of truth, vpon the written will of our Testator Iesus: and finally defend the same not with the vnconstancie of innumerable contradictions, [Page 189] but with the strength of an vniuersall consent. All which do perfect this our Appeale, & we conclude in the sentence of S. Sacrificium cum exhibetu [...] Deo secundùm vetam eius inspirationem & doctrinam, vera religio est: quod si non habeat, erit no [...]ia superstitio. August. epist. 49. Augustine, A sacrifice (saith he, vsing the word in a large sence) when it is offered vnto God according to his inspiration and doctrine, it is true religion; but if it want that direction, it is a pestilent and contagious superstition.
CHAP. VIII. Of Praier for the dead.
THE ROMISH APOLOGIE.
4 Fourthly, concerning praier for the dead, it is granted that M. George Gifford in his demonstration that our Brownists be full Donatists, pag. 38. and see hereafter pag 44. post med. & pag 45. it was generall in the Church long before the daies of Augustine, as it appeareth in Cyprian and Tertullian: that also M. Fulke in his confutation of Purgatory, pag. 362. ante med. & vide ibid. pag 303. circa med. & pag. 393 post med. Tertullian, Cyprian, Austen, Hierome, and a great many more, do [...]itnesse, that sacrifice for the dead is the tradition of the Apostles. That likewise praier for the dead is taught in the writings M. D. Fulke in his confutation of Putgatorie, pag. 353. & 354. ante med. & vide Dionis. de Eccles. Hierarch. c. 7. part. 3. now extant vnder the name of Dionisius A [...]pagita, who is mentioned in the Acts: Act. 17. 34. and those writings as well M. Fulke against the Rhemish Testament, in 2. Thess. [...]. sect. 19. fol. 361. b. paulo ante med. thinketh that Dionisius liued in the time of Origen. acknowledged [...] M. Fulke to haue bene written aboue 1300. yeares since, (which was long before the obiected Whereas it is vsually obiected against this booke, that if it had bene the writing of Dionisius, then [...]usebius or Hierome would haue mentioned it; this confessed antiquitie thereof before their times, auoideth that obiection, which is also no lesse plainly auoided by Eusebius hist. lib. 5. cap. 26. and Hierome in Catal prope initium, who signifie that the books of sundry writers were vnknowne to them. times to the contrarie of Eusebius and Hierome,) as also alledged specially by M. Sutcliffe, as being Sutcliffe de Presbyterio cap. 13. pag. 91. prope finem, saith: Dionisiu [...] antiquitatu optimus sanè testu, videtur esse antiquissimus, &c. And the Lord Archbishop of Canterbury, in his answer to the Admonition, pag. 105. sect. vlt. alledgeth Dionisius, saying, Dionisius Ar [...]opagita in his booke de coelest [...] hierarch [...]a, and seuenth [...], speaketh thus, &c. And see hereafter in this section, num. 13. in the margent at this marke (¶). most ancient, and the best witnesse of antiquitie.
THE PROTESTANTS APPEALE: First in answer vnto the obiected exceptions.
SECT. 1.
FRom Sacrifice, which they account to be a praier reall, consisting in an outward oblation, they haue proceeded vnto a verball praier exhibited in words. And first, in their allegation of the testimonie of Doctor How come we (saith he) to the knowledge of this secret [...] by tradition of the Apostles? or who is witnesse that this tradition is of the Apostles? Tertull. Austine, Cyprian, Hierome, and a great number. Fulke de Purgat. in the place obiected. Where although in his Reply he take a shorter course then to answer these particulars, yet he no where granteth that they are truly obiected, as indeed they are not. Fulke, they haue turned the words of his obiection into an answer: and are contented to heare him acknowledge a generall vse of praier for the dead in some former times; but wittingly neglect to distinguish of the diuerse manners, intentions, affections, opinions, and grounds of that his saying, from whence they might haue See hereafter Cap. 26. learned an answer and satisfaction.
2 After, they produce Dionysius Areopagita, whom for this For hereafter he will appeare to be another man, Cap. 26. present we will suppose to be as true and ancient a Dionysius, as they themselues would [Page 190] make him seeme to be: in whose writings there is mention of praier for the dead; but yet such, as whereby the fundamentall cause of Romish praier for the dead, is rather confuted: as will appeare See more fully in the Sections following. partly in this next Section, where we are to shew,
What the doctrine of Antiquitie was, and wherein it differed from the now Romish Article of praier for the dead.
SECT. 2.
3 As vse of praying for the dead, was frequent in the ancient Fathers, amongst whom we find Credo generosam omnem, Deoue cha [...]am animam, posteaquàm corporis vinculis soluta hinc excesserit, protinus hilaré ad Dominum su [...]i conuolare, beatitudinem (que). imaginatione percipere. Paulo post: Nunc, [...] vitae & mortis Domine, Caesarium suscipe, taquam primitias quasdam nostrae peregrinationis. Nazianan landē Caesarij. Nazianzene praying for the departed soule of Caesarius: and S. Ille quidem abijt sibi in regnu [...], quod non deposuit, sed mutauit, in tabernacula Christi iure pictatis ascitus; in illam supremam Hierusalem, vbi nunc positus dicit [Sicut audiuimus ita & vidimus in cruitate virtutum, in ciuitate Dei nostri.] And a little after:▪ Ipse ad Christi peruenit requiem, manet in lumine, & sanctorum coetibus gloriatur 1 the prayeth in the same place: Da requiem, Domine, perfectam seruo tuo Theodosio, requiem illam quam praeparasti sanctis tuis. Dilexi eum, nec igitur eum deseram, donec fletu & precibus inducam virum quò [...]ua merita vocant, in montem Dei sanctum. Ambros. de obit. Theodos. Againe, Qui sine Baptismo mortuus est, non dub [...]ta [...]us de meritis Valentiniam, credamus vel Angelorū testimonijs, quòd detersâ labe peccati absolutus ascendit, quam sua fides lau [...], credamus, quia asc [...]ndit ab a [...]ido & inculto loco ad fl [...]rentes delectationes, vbi cum fratre coniunctus aeternae vitae fruit [...] voluptate. Neuerthelesse a little after, Vos (viz the two brethren) omnibus oblationibus frequentabo. Ambros de obit [...]. Val [...]t. Ambrose praying for two Emperors, Theodosius and Valentinian, and offering oblations for their soules: notwithstanding that the same Fathers had pronounced those Emperours alreadie to haue beene possessours of the pleasures of life, in the heauenly Ierusalem. And S. Nunc pro peccatis meae matris deprecorte, per medicinam vulnerum nostrorum, quae pependit in ligno, & sedens ad dextram tuam te interpellat pro nobis, Dimitte, Domine, dimitte, obsecro, ne intres cum ea in iudicium, superexultet mise [...]icordia iudicium quoniam eloquia tua vera sunt. A little after repressing himselfe: Et credo iam feceris quod rogo, sed voluntaria oris mei approba Domine. August. confess. lib. 9. cap. 13. Augustine, euen then when he beleeued that his mother was freed from all punishments, yet sent he forth a dimitte for her soule.
4 Besides we reade of Memento Domine, omnium dormientium in spe resurrectionis vitae aeternae. Dignare eorum etiam meminisse, qui inde à seculo placuerunt tibi, Patrum, & Patriarcharum, Prophetarum, Apostolorum,—& sanctae Dei genitricis, & omnium Sanctorum, &c. [...]iturgia Basilio tributa: vt est Biblioth. S. Patrum. Tom. 4. pag. 3 [...]. Liturgies, reputed ancient, wherein there are praiers for all that sleepe; and by name for Patriarchs, Prophets, Apostles, Martyrs, yea euen the blessed virgin Marie. What can all these praiers else signifie (to neglect the idle Glosse of their q Durantus) but (which their iudicious Quamuis de statu animarum, quibus preces nostrae prodessent, non satis constaret, nec inter omnes conueniret; Omnes tamen h [...]c officium vt testimonium charitatis erga defunctos, & vt professionem fidei de immortalitate animarum, & futura resurrectione Deo gratum & Ecclesiae vtil [...] iudic [...]runt. Apud veteres vsitatissima consuetudo est, vt etiam pro defunctis Martyribus, pro quorum certaminibus Deo gratiae agebantur, offerri diceretur; cùm scil. in mystica actione proposito Christi corpote, cuius ipsi lectissima sunt membra, eorum memoria ficret, vt ex Cypriano & Augustino constet, & in Graecorum Liturgij [...] manifestiùs exprimitur, qui se rationale hunc & incruentū cultū offerre dicunt pro virgine Maria, Apostolis & Mart [...]ibus. Cassander Consult. Art. 24. pag. 219. Author doth confesse) that (as he from Cyprian, Augustine, Epiphanius, Chrysostome, & ancient Liturgies proueth) thankfull congratulations for their present ioyes, or else testimonies of their hope, and desires of their future resurrection, and consummation of their blessednesse both in their bodies and soules? e Nihil pro ijs orat Sacerdos, sed eos orat. Durantus lib 2. de Riti [...]. cap. 35.
5 Now what the doctrine of the Romanists is, equitie willeth vs to learne from themselues, who teach, that Quaestio est quibus prosint suffragia desunctis; certum est ea non prodesse [...]eatis, nec damnatis, quia priores non egent, posteriores non possunt inuari. Bellar. lib. 2. Purgat. cap. 18. After he numbreth [...] the certaintie of blessed Martyri. Iniuriam facit Martyri, qui orat pro Martyre, inquit August. intelligens eum, qui remissionem pec [...]a [...]rum, vel essentialem gloriam precatur. A little after he reckoneth among the damned, whom our prayers [...]arn: profit, Pueros qui sunt in Limbo. Whom then do they profit? Solùm ijs prosunt, qui sunt in Purgatorio. Ibid. Nimirum in atrocissima poena. Etiam minima poena Purgatorij maior quàm maxima huius vitae, quâ omnis anima cruciatur, quae est in Purgatorio. Bellar. ibid cap. 14. praiers do not profit soules that do alreadie [Page 191] enioy blessednesse, among whom Martyrs are to be reckoned: nor yet the damned, whether they be in the lowest hel, as reprobates, or in Limbo, as vnbaptized infants, both which are forlorne of all hope of helpe: but they auaile onely (say they) for soules tormented in the flames of Purgatorie, wherein the least paine is greater then the greatest that can be deuised in this world. But seeing this their profession of hellish imprisonments, cannot (as we haue At hath bene proued: see before proued) be confirmed from antiquitie, this one obseruation may iustly reprooue their irregular defence, wherein we find them appealing vnto an authoritie of Fathers, halfe of whose doctrine they themselues do wholy renounce; whereof we may giue them instance in their obiected Dionysius, so highly by them aduanced for antiquitie, and for the truth of the point in question so vrgently enforced.
Concerning Dionysius.
SECT. 3.
6 Their Author Dionysius distinguisheth three sorts of soules departed, whereof some died vnbaptized, others as knowne and notorious sinners, the third sort were holy beleeuers. Of this last kind (for of this kind is our whole dispute) he witnesseth of his time, that after their death they De his quae siunt in ijs, qui obdormierunt. Dionys. Areopag. Hierarch, ca. 11. Mortuis, qui nō sunt initiati, & sunt peccatores, haec non precatur & optat. Dionys. ibid. Antistes perficit ea, quae ex sancto instituto fiunt ijs, qui sanctè obdormierunt. Ibid. Propinqui cius, qui mortuus est, proiure diuinae propinquitatis, eum qualis est beatum esse dueun [...], quòd ad victoriae finem peroptatum peruenerit: & victorie Authori gratias agunt cū cantu: & praeterea similem sibi requiem optant. Sumptum eum ad Antistitem portant, quasi ad sacrarum coronarum donationem. [...]daea 11 in fine. Antistes eum ad veneratione dignum sacrarium collocat, deinde perficit sacrum solenne precationis, qua agit Deo gratias. Cap. 11. Veneratione dignam Deitatem laudat, quòd iniustum, quod tyrannicum (Diaboli) in nos omnes imper. um del [...]uerit, & nos ad sua iustissima iudicia transtulerit Cap. 12. Deinceps Ministri promissis veris, quae feruntur in Scripturis diuinis, de nostra sacra resurrectione recitatis, sanctè canunt cantus Psalmorum, qui idem valent. Item: Tunc Ministrorum primus Catechumenos demittit, sancto ue qui iam dormierunt praedicant, cum quibus pari laudatione dignum iudicat eum, qui paulò ante excessit è vita: hortaturue omnes vt beatum in Christo finem petant Ibid. cap. 12. were brought vnto the Bishop of the Church with Psalmes of thankfulnesse, the assembly reioycing in confidence that they were presently made possessors of eternall life, and receiued crownes and garlands of blessednesse, the fruits of their profession. Which solemnities ended, all men there present do kisse the corps, as of a man amiable, and honourable; and so his bodie is committed to the earth, neuer making any mention of any flames of Purgatorie, or place of miserie, or long delay of their glorie (the definite points of Romish praiers;) but as though he had by preoccupation confuted such conceits, he teacheth, that Quod autem nos à diuinis praeceptoribus nostris de precatione, quâ Antistes in eo qui mortuus est, vtitur, traditum accepi [...]us, necessariò exponendum est: Diuinus Antistes interpres diuinorū iudiciorū, Angelus enim Domini est: didicit ergo [...] Scripturis c [...]aris [...]imá vitam pro dignitate ac meritis cuiusque tribui, diuina benignitate negligentiae maculas dilucte, quas in ijs contraxit humana fragilitas, quandoquidem nemo mundus à sorde. Haec sciens Antistes promissa esse, petit vt ea eueniant, & dentur ijs, qu [...] sanctè vixerunt. Dionys. ibid. God in such men doth pardon their vncleannesse and sinnes, which were committed through humane frailtie, & rewardeth their good works with glorie. Now take away veniall sins, the greatest part of the fewell of Romish Purgatorie, and onely cause of their praiers for the dead, and then halfe that fire would soone slake, and their praiers ceasse.
7 Agreeable hereunto was the iudgement of Christians, long after, in the daies of S. Chrysostome, who condemneth Cùm video luctus in plateis & lamentationes super eos qui ex hac vita migrârunt, & vl [...]lationes, & ineptias alias, (credite mihi) erubesco, quia Ethnici nos irrident: non enim quae à me dicuntur intendunt, sed [...]uae fiuat [...] vobis Chrysostan epist ad Heb. [...]m. 4. Cur Sacer dotem, vt pro defuncto velit orare, obsecra [...] non ignoro te responsurum, vt defunctus requiem adipiscatur, & propitium iudicem inueniat. His ergo de rebus flendum & vlulandum arbitraris' nonne vides quàm maximè tibi ipse repugnas? nam cum ipsum abijsse in prata florentia putas, tamen aduersus [...]eipsum fluctus tempest [...]tis suscitas. Idem in Matth hom. 32. Honor mortuo, non fletus & vlulatus, sed hymni & psalmi, & vita optima ille moriens cum Angelis volabit, etiamsi nemo obsequijs interueniat. Idem. in Io [...]. [...]. 6▪ lamentations at the death of [...]
selfe, who maketh his firmest footing but a Quae sunt ista pec [...]ata, quae impediunt ingressum in regnum Dei, vt tamen Sanctorum amicorum mer [...]tis impetrent indulgentiam? di [...]ficillimū est inuenire. Ego ce [...]è vsque ad hoc tempus, cum inde satagerem ad eorū indaginem peruenire, non potui August. l. 21. de Ciuit. Des. cap. 27. And speaking of the pains of Purgatory after this life, he saith thus: Vtrū ita sit, quaeri potest, non tedarguo, quòd forsitan [...]e [...]um. Ibid. lib. 21. cap. 26. peraduenture. To whom we rather subscribe, when Noli, frater, contra diuina tam multa, tam clara, tam indubitata testimonia colligere velle calumnias ex Episcoporū scriptis, siue nostrorum sicut Hilarij, siue antequàm pars Donati separaretur, ipsius vnitatis, sicut Cypriani & Agrippini: 1. quia hoc genus literarum ab authoritate Canonis distinguendum est. Non enim sic loquuntur, tanquá ita ex ijs test [...] moniū proferatur, [...]t contra sentire non lice at, sicubi fortè aliter sapuerit quàm veritas postulat. In eo quippe numero sumus, vt non dedignemur etiam nobis d [...]ctum ab Apostolo accipere, & si quid aliter sapitis, id quoque Deus reuelabit. August. epist. ad Vincent. giuing vs a liberty to dissent from him in some cases, he doth also thus direct vs, Vbi de [...]e obscurissima disputatur, non adiuuantibus diuinarum Scripturarum certis clarisue testimonijs, cohibere se debet humana praesumptio. August lib. 2. de pecc. merit. & remiss. cap. 36. viz. In any doubtfull matter it is presumption to beleeue, when there is no euidēt place of Scripture to resolue vpon. Of which kind are both the Romish doctrine of Purgatorie, and praier for the dead: whereof we haue neither precept, nor promise, nor direct example in the volume of Gods booke, no not where purposely, and at large there is a discoursing of the state of the dead.
13 Nor can our Aduersaries be ignorant of that which their owne Matthias Brederbachius in libello de dissidijs componendis. (De oblations & sacrificio ad Altare) pro salute viuorum & mortuorum, hoc [...] quam exprimunt scripta Fuangelistarum & Apostolorum, &c. as he is ci [...]ed by our Osiander, lib. Papa non Papa, cap. 17. Bred [...]nbachius hath acknowledged, that there is not found any where, in all the writings of the Apostles and Euangelists, any oblation and sacrifice for the saluation of the quicke and the dead.
14 Wherefore seeing this Romish doctrine is found to haue proceeded not from faith, but from doubtfulnesse; nor from a direct and Catholike consent, but from preiudice, much lesse from the light of the diuine Testament, which is the direct line and leuell of all necessarie truth: we are iustly stayed frō performing any such kindnesse, which in stead of shewing loue vnto the dead, might seduce the liuing with deceiucable hopes of succour after their death; where it assureth the Church, that all such as die in Christ Apo [...]. 14. 13. are in blessed rest from their labours: but the wicked and such as die in their sinnes, sinke downe vnto the lowest hell, as hopelesse when dead, to be relieued by the praiers of the liuing, as were Father Abraham, send vnto my brethren, &c. Luc. 16. those liuing helped by the praiers of that dead: to this end, that Christians may learne to be wise in time, and to finish vp their worke before the Ioh. 9. 4. night come, and make their peace whilest they are here in the Math. 5. 25. way of grace, not deluding their soules in the fond expectation of the Math. 25. 8. oile of other mens deuotions to light their lampes. Wherefore we do not doubt, but sober and iudicious Readers will conceiue of Protestants, as of men who are not addicted to fancies or presumptions of men, but wholy consecrated (as long as they liue) vnto the direction of diuine illumination and perfect light of faith, the word of God: whereby whosoeuer will not be guided in this life, must notwithstanding be iudged as soone as he is dead.
CHAP. IX. Concerning Limbus Patrum.
THE ROMISH APOLOGIE.
In like manner concerning Limbus Patrum, whereas Bellarmine alledgeth in proofe therof the plaine testimonies of the Greeke Fathers, as namely of Bellar. tom. 1. l. 4. de Christianim 2. cap. 14. Iustine, Irenaeus, Clemens, [Page 195] O [...]gen, Lus [...]bius, Basil, Nazianzene, Nicen, Epiphanius, Chrysostome, &c. and of the [...] Fathers Bellar. ibid. Tertullian, Hipolitus, Cyprian, Hilarie, Gaudentius, Prudentius, Ambrose, Hierome, Rusinus, Austine, Leo, Fulgentius, &c. our Aduersarie Danaeus answereth to their testimonies, saying, Danaeus ad Roberti Bellarmini disput par. 1. pag. 176. paulò post med. As concerning them, they were not instructed out of Gods word, neither do they cōfirme their opinion from it, but only from their owne coniectures, &c. In like pluine maner doth my Lord of Winchester make his acknowledgement, saying, M. Bilson in his book of the full redemption of mankind, pa. 188. fine. All the Fathers with one consent affirme, that Christ deliuered the soules of the Patriarches and Prophets out of hell, at his comming thither, and so spoiled Sathan of those that were in his present possession: whereunto might be a [...]ded the like liberall and plaine M. Whitaker contra Durcum, l. 8. p. 567. fine, answereth to Dureus his testimonies frō the Fathers concerning Limb [...] Patrum, saying, Quod Scripturis euincere minus potuisti, id Patrum testimonus procul dubio confi [...]es, de quibus vt tibi quod [...] li [...]ere, breuiterque respondeam, apud me vna Scripturae v [...]cula plus habet ponderis, quam mille Patrum sine Scripturis pronun [...]iata; itaque non expe [...]abis dum singulatim hos Patrum errores diluo. And see further M. Whitaker, ibid. pag. 773. initio. And D. Barlow in his defence of the articles of the Protestants religion, pag. 173. post med. saith hereof, This passeth most rise among the Fathers, who tak [...]ng Inf [...]r [...] for Abrahams bosome, expound it that Christ went thither, ad liberandum liberando [...], to [...]onue [...] the Fathers deceased before his resurrection, into the place where now they are. confes [...]ion of M. Whitaker, and M. D. Barlow. Insomuch as Ioannes Las [...]i [...]ius a learned Protestant of Poloma, doubtet [...] n [...] to [...]ffirme Ioannes [...]ascicius in the book entituled De Russorum, Muscouitarum, & Tartarorū Religione, pag. 122. initio, & 123. and de [...]iu [...] the doctrine thereof from manifest See the testimonie of Ignatius, in his epistle ad [...]rallianos paulò post med. and the like testimony of Thaddaeus apud Euseb. hist. lib. 1. cap. vlt. testimonies of Ignatiu [...], M. Whitgift in his defence, &c. pag. 408 ante med. who was scholler to S. Iohn: as also of Thaddaeus, who was one of Matth. 10. 3. the [...]: the authoritie and credit of which last testimonie Frigeuilleus Frigeuilleus Gauuius in his Palma Christiana, pag. 74 post. med. Gauuius (an [...]th [...]r Protestant writer) vndertaketh specially to defend.
THE PROTESTANTS APPEALE.
SECT. 1.
THis is no controuersie concerning the Article of Christ his descension into hell, but onely one pretended effect thereof, viz. the harrowing of that brimme of hell, which they call Limbus Patrum, or place wherin they think ancient Patriaiks, and Prophets, and other faithful were detained before Christs death. Which their imagined Limbus is not now in esse, but, by their owne doctrine, hath long since bene broken vp and Quartus est Limbus Patrū, qui est in suprema parte Inferni, in quo inest tantùm poen a damni temporalis; nunc autem est vacuus. Bellarm. lib. 2. de Purg. cap. 6. dissolued. Neuerthelesse seeing this question is brought in among their chiefest controuersies: it will not a little concerne vs to trauerse this point methodically, questioning first
Whether the Apologists haue dealt sincerely with their witnesses.
SECT. 2.
2 We may not suffer our Reader to be misguided with the names of Thaddaeus, and Ignatius S. Iohns scholer, as though this doctrine were so Apostolically ancient: for Ignatius speaketh not of soules deliuered from their supposed hell, but Verè, non hominum opinione crucifi [...]us est & mortuus vidétibus coelestibus, vt Angelis, terrestribus, vt Iudaeis & Romanis, & Infernis, vt multitudine eorum qui cum Domino resurrexerunt: multa enim (inquit Scriptura) Sanctorum corpora [...]ormientium resurrexerunt, monumentis patefactis; & descendit ad inferos solus, ascendit verò cum multitudine, & scidit maceriam, quae à seculo erat, & medium parietem eius dissoluit, & resurrexit intra tres dies. Ignatiu [...] epist. ad Trallens. of bodies of the dead, which at the resurrection of Christ were raised vnto life, or shall be raised at the last and generall resurrection of the iust. And the Apocryphall speech of Thaddaeus to Abgarus, together with a [Page 196] pretended Epistle of Christ also, which Eusebius found in Syria so many ages after the death of Thaddaeus, as it needeth better assurance, being Gelasius dist. 15. Vtramque epistolam vt Apocrypham reijcit. Senens. Biblioth. lib. 2. pag. 74. condemned by Pope Gelasius; so can it not enforce more then hath bene granted in the obiection from Ignatius.
3 Neither can the Apologists escape our further reproofe, for wresting out of ioynt the testimonie of our learned Bishop: For these words, all the Fathers with one consent affirme, &c. are the words of his obiection, and are c But all the Fathers with one consent. And a little after: We see a number of ancient Fathers inclining to this conclusion. for that cause impaled within these kind of lists [] which are notes of distinction: yet are alledged by them in stead of his iudgement, which he afterward deliuereth in these words, That indeed a number of ancient writers, &c. therefore not all, but a number are granted. Whereupon ariseth our next question;
Whether by the iudgement of our Aduersaries it be not lawfull to take exception against a number of ancients, in a matter of this nature: by the testimonie of our learned Aduersaries.
SECT. 3.
4 There are two other questions which concerne other doctrines of Patres millenarij fuerunt Papias Iohannis auditor, Appollinarius, Tertullianus, Victorinus, Lactantius, Seuerus, [...]u [...]tinus Martyr. omnes ex cap 20. Apoc. [Donec consummentur mille anni [...] perperā intellecto decepti. Sixtus Senens. Bibl. lib. 5. Annot. 233. Fathers, the first teaching that [soules shall dwell vpon the earth the space of a thousand yeares after the coming of Christ vnto iudgement; the second touching the state of Clemens Rom. Pontifex, Orig. Tertull. Iren. Chrysost. Theod. Oecumen. Theoph. Ambros. Bernard. qui huic sententiae, quòd iustorum animae ante diem iudicij Dei visione fr [...]ntur, non sunt assensi. Stapletonus de authorit. Script. lib. 1. cap. 2. §. 5. Vide Senens. de his & alijs Biblioth. lib. 6. Annot. 345. soules before the day of iudgement: both which the Church of Rome, together with Protestants, doth religiously disclaime, as being built vpon false foundations. And yet these same doctrines were long since defended with almost as large consent, as was their Limbus. Therefore ought not the exceptions vsed by Protestants, to be condemned, before that their arguments may be confuted; which are three, viz. opposition of Fathers, Scriptures, and Reasons. Of all which in order: and first
Whether the Romish Limbus be not repugnant vnto the doctrine of ancient Fathers.
SECT. 4.
5 That the soules of Abraham, and of the Patriarchs, Prophets, and other holy seruants of God before Christs death, remained not so much as in some outward court of heauen, or place of ioy, but (which is the now Romish doctrine) in a part of hell, euen in a lake wherein is no water, that is, no comfort, vntill Christ by his descending thither, did bring a generall Iubilee, a Salmeron Ies. tom. 10. tract. 50. and plenary Indulgence, for their deliuerance out of Sathans possession: this, they say, is the generall confessed doctrine. And to this end haue they collected the names of 21 Fathers, for proofe of this their hellish imprisonment.
6 But first, we thinke that doctrine cannot be called Apostolicall, or vvniuersal, [Page 197] whereof 400 yeares after Christ it was lawfull for S. Augustinus sentire videtur locum, in quo erant sancti ill [...] Patriarchae, ante Christs aduentum, non fuisse in Inferno. Therefore he addeth a little after. Quod dubitando poti [...]s quàm affirmando dixit. Suarez Ies. in Thom. par. 3. q. 52. Art. 1. disp. 24. §. 1. & disp. 42. §. 1. Augustine to doubt; who would not affirme (as our learned Aduersaries acknowledge) that the soules of the Patriarchs could be in hell.
7 Secondly, we affirme that it was neuer vniuersally held of Fathers, that the soules of Patriarchs, before the coming of Christ were contained in the list or verge of the Romish hell: Origen. [...]. Origen, Hieron. in Esa. cap. 65. Ierome, Ambros. in Psal. 38. Ambrose, Hilar. in Psal. 51. Hilarie, Chrysost. in Luc. 16. in conclusione Concionis 3. Chrysostome name the place to be that which in Scripture is called Abrahams bosome. This place Eam igitur regionem, propter immensam illam distantiam sublimitatis & profunditatis, dico etsi non coelestem, tamen altiorem inferis. Tertull. l. 4. aduersus Marcion. cap. 34. Tertullian iudged to haue bene, if not in heauen, yet farre higher then hell. S. Augustine leaueth the place Quod dixero, fratres, hoc si non vobis tanquam certus exposuero, ne succenseatis; homo enim sum, & quantum conceditur de Scripturtis sanctis, tantum audeo dicere, nihil ex me; infernum nec ego expertus sum, nec vos, & fortassis alia via erit, & non per infernum erit, incerta sunt enim haec. August. in Psal. 85. doubtfull: but yet resolueth as of an Sinus Abrahae non aliquam partem inferni credendum esse, satis, opinor, apparet ex illis Magistri verbis [Inter nos & vos chaos magnum firmatum est.] In Gen. ad literam, lib. [...]. cap. 33. apparent case, that it could not be in hell. Lastly, a learned Iesuite hath not doubted to incline to this opinion, which is, to thinke that Valdè suspicor per sinum Abrah [...] [...]mmum coelum designari. Maldonat. com. in Luc. 16. 23. by Abrahams bosome is meant the highest heauen. Whence we conclude with our foresaid learned Bishop, that Bishop Bilson in the 189. page of his booke aboue cited. the opinion which holdeth that the soules of the dead before Christs death were in hell, hath but a verie weake foundation, and is contradicted both by Scriptures and Fathers; and cannot be iudged to haue bene amongst them, as it is now amongst the Romanists, a doctrine of faith. For the better iustification of our defence, we proceed vnto our second argument, the direction of Scriptures, and trie
Whether the Romish Limbus haue any foundation in Scripture: by the iudgement of our learned Aduersaries.
SECT. 5.
8 Let our Aduersaries limite the borders of hell according vnto their owne fancies; sure we are that the place which the Scripture calleth hell, is noted to be distinct from Abrahams bosome by a Luc. 16. 26. [...]: and another helthen that, the Scripture doth not acknowledge. Their Trent Catechisme, Cardinall Bellarmine, Ribera, & Feuardentius propound the place of The first place, Zach. 9. [Tu eduxisti vinctos è lacu, in quo non erat aqua.] Significat Christum educturum Patriarchas ab inferno. Catechis. Trident. Art. de descensu. Ecce liberationem ex Limbo. Fe [...] arden [...]. Dial. 6. Bellarm. lib. 4. de Christo, cap. 11. Ribera Ies. in cum locum Zach. 9. Zach. 9. of the lake without water, for proofe of their Limbus: but are answered by their owne learned Iesuite At haec verba non ad Limbum spectare videntur, quia hic locus dicitur locus sine aqua: at Patriarchae aqua refrigerij non carebant. Salmeron Ies. comm. in 1. Cor. 15. disp. 26. Salmeron, that it maketh not for it. Secondly, they cite The second place, Luc. 16, 23. [Sinus Abrahae] It signifieth the Limbus Patrum. Coll [...]g. Anglo. Rhem. in cum locum. Suarez Ies. in 3. part. Thom. q. 52. art. 1. disp. 42. §. 2. Bellar. lib. 4. de Christo, cap. 11. Stapleton, Prompt. Cathol. fer. 5. Hebd. 2. Quadrages. Yet, Luc. 16. the bosome of Abraham, whereat their Rhemish annotators, Cardinall Bellarmine, the Iesuite Suarez, and M. Stapleton do grope, and think that they haue felt their Limbus & hemme of hell: but their Iesuite Maldonate, Valdè suspieor per sinum Abrahae summum coelum designari. Maldon. Ies. in eum locum. Et Augusti [...] colligit no [...] fuisse vllam partem Inferni, quia vox Infernus [...] quam in Scripturis in bonam partem reperitur. Iansen. Concord [...]n eum locum. I vehemently suspect (saith he) that in that place, by Abrahams [...]
more gracious then the deliuerance by subuertion, in drawing them out of the endurance therof. Which we do affirme from the foresaid immoueable foundation, which setteth forth Apoc. 13. Ag [...] occis [...] ab initio mu [...]di.] Omnes Christus similiter homine [...] redem [...], fiue ante, fiue post Christi aduentum vi [...]e [...]unt: nam vbi Paul [...]s dicit Rom. 3. Christū fuisse propositum propitiatorium praeced [...]ntium delictorum; vnde statim post primum peccatum facta est promis [...]o Gen. 3. quòd conteret caput serpenti [...]. Gregor▪ de Valen. Ies. tom. 4. disp. 1. q. 19. punct. 4. Christ the Lambe slaine from the beginning of the world: signifying (by the iudgement of a learned professor and Iesuite) that Christ was equally a Redeemer vnto all the faithfull, as well before, as since his comming. Now that since the ascension of Christ the soules of his Saints enioy the presence of God in blessednesse, it is an Article whereupon our Animas Sanctorum iam nunc frui visione, probatur ex Scripturis & Patribus. Bellarm. lib. 1. de beat. Sanct. cap. 3. & 4. Aduersaries and we do ioyntly consent: and therefore we from the equall consequence of Christs omnipotent grace require their accordance in the former.
16 Neither can they iustly except against it; for as in another question they hold it reasonable to incline vnto that opinion Illud videtur Christo magis tribuendum, quod eius potestatem & gloriam magis illustrat atque ampliflcae. Salmeron Ies. tom. 10. tract. 51. pag. 422. which more illustrateth the glorie of Christ, and multiplieth the power of his grace: so do they confesse, that it is a greater argument of the power and grace of Christ, immediatly after death to exalt his faithfull vnto heauen, then to suffer them to be sequestred in places of obscuritie, and to linger in an expectation of the desired fruition of Gods presence; which grace they haue therefore appropriated vnto the dignitie of the new Testament. This therefore must be
Our Conclusion.
SECT. 8.
17 First, from the due examination of the testimonies of antiquity, we conclude that the Romish doctrine of Limbus was not Catholike, because it was repugnant vnto the iudgement of many ancient §. 4. Fathers. 2. From the search of diuine authority, we conclude that it is no doctrine of faith, §. 5. because it standeth not vpon holy Scripture the foundation of faith. 3. From the triall by reasons we cōclude, that the Protestants professe so much more gracious & glorious a deliuerance of the soules of Patriarchs by the power of Christs death, then do the Romanists, by how much more excellent a blessing it is to be freed from euer coming into a prison, then after some long endurance to be deliuered from thence. And lastly, from the practise of our Aduersaries we conclude, that they are no competent challengers of antiquitie in this case of Limbus Patrum, who are guiltie of such noueltie in faining and teaching a §. 6. Limbus puerorum. We leaue this point as lesse materiall, and enter vpon their next Article.
CHAP. X. Of Free-will.
THE ROMISH APOLOGIE.
5 Fiftly as concerning free-will, it is affirmed that Protestants So say the Purita [...] in their briefe discouery of vntruths, &c. contained in D. Bancro [...] sermon, pag. 203. fine. know that euer since the Apostles time, in a maner, it flourished euery where, vntill Martin Luther tooke [Page 201] the sword in hand against it. And that accordingly the most ancient Fathers, namely. Hereof see Abraham cultetus in medulla theologiae Patrum, pag. 369. post med. & 304. post med. & 466. fine, & 151. paulo ante med. & 105. circa medium, & 98. circa med. & 48. p [...]ope initium & fine, & 66. sine, & 73. initio, & 40. ante med. And see the Centurie w [...]iters, Cent. 2. c. 4. col. 58. line 30. & col. [...]. line 11. & Cent. 3. c. 4. col 77. & 78. & col 48. line 15. Cyprian, Theophilus, Tertullian, Origen, Clemens Alexandrinus, Iustine, I [...]enaeus, Athenagoras, Tatianus, &c. erred therein.
THE PROTESTANTS APPEALE: Shewing that diuers Romanists, yea and some Iesuits will acknowledge a defect of iudgement in some ancients, concerning the doctrine of Free-will.
SECT. 1.
IT seemeth vnto vs a thing vnreasonable in these obiectors, to charge vs to satisfie for the sayings of A man schismatically deuided from our Church, and a contemner of the verdict of antiquitie. Penrie, the author of their first testimonie: yet our answers shall be such as become them who are the professed debtors vnto truth, and not respecters of mens persons. Now therefore to the point.
2 The censure which the iudicious Protestants haue passed vpon ancient Authors, is not an vniuersall taxation of all, but yet of many. Now if the Apologists had not in this their opposition rather affected (as may be feared) seducement then iudgement, they might haue taught their Reader Chrysostom' impetu dicendi contra Manichaeos, qui fati necessitatem defendebant, naturae vires plus aequo attollit. Sixtus Senens lib. 5. Biblioth Sanct. in Praefat. Chrysostomi doctrina haec est, hominem per liberū arbitrium seipsum dignum facere diuinâ gratià. Tollet. Ies. comm [...]. in Iob. 6. [...]adem cum Chrysostomo est doctrina Cyrilli, & aliorum doctorum, maximè Graecorum. T [...]llet. ibid. Etiam Theophylactus, Euthymius, Ammonius, ita loquuntur, ac si homo antequam ad gratiam per gratiam trahatur, possit gratiam mere [...] Maldonat Iesuita [...]mment. in Iob. 6. 44. Photius etiam & Ambrosius eodem modo de proposito Dei statuunt. Tollet. comm in Rom. 9. Similite [...] Theodoret. Occumen. Theophylact Euthym, Eadem est sententia Hieronymi. Pereriu [...] Ies. com. in Rom. 9. num. 33. Haec doctrina nimis affinis est Pelagianorum errori. Maldonat Ies. com. in Rom. 6. Profect [...] ea doctrina contraria est Apostolorum scriptis. Pererius Ies. comment. in Rom. 9 num. 33. from their owne Sixtus Senensis, and from three of their principall Iesuits, that in the roote of the doctrine of free-will, Chrysostome, Cyrill, Theophylact, Euthymius, Oecumenius, Ammonius, and most of others, especially in the Greeke Church, did yeeld too much vnto the power of nature in the free-will of man. And in this, and other doctrines of affinitie therewith, did seeme to haue inclined contrarie vnto Scripture, vnto the error of the Pelagians. Wherein we easily perceiue with what preiudice the Apologists haue bene transported thus to traduce Protestants as being iniurious in that taxation, wherein, by the iudgement of their owne Iesuits, they stand iustifiable vnto euerie conscience of man. Neuerthelesse we do not so iudge the Fathers as herein damnably erroneous, but so farre excuse them, as we shall be able to shew
That the censured Fathers were but inconstātly erroneous in their doctrine of Free-will: who did often deliuer vnto vs, concerning it, most wholesome receipts.
SECT. 2.
3 The Protestant Videmus hos (speaking of Iustinus, Iren [...]us, and Clemens) sibi ipsis contraria dicere, & paulò alicubi commodiùs sentire. Cent 2. cap. 59. num 20. And of Tertull. Origen, Cyprian. Methodius: Docto [...]es huius seculi, post naturam corruptam integram, voluntatis libertatem alias affirm ârunt, aliâ [...] neg [...]runt, saepiùs verò affirm ârunt. Cent. 3. col. 77. num. 10. Quae de libero arbitrio commodè & tolerabiliter à Doctoribus huius aetatis tradita habentur, sic habent. Cent. 4. col 212. num. 20. mentioning Arnobius. Eusebius, Ambrosius, Hieronymus. Cyp [...]i [...]nus contradicit sibi in doctrina de libero arbitrio. Scult. 369. Clemens Alexandrinus praeclarè scribit de libero arbitrio: at his contraria vbique ferè habet. 151. Irenaeus inconstans. 105. Authors, viz. the Centurists and Scultetus, in the places alledged by the Apologists, haue particularly and by name obserued, that [...]
[...] ned. Now Non desunt [...] haereticis hu [...] tempo [...]is, q [...] libertatem a coactione fatis esse iudicent: Bucerus dicit Luther anos hāc non nega [...]e—Caluinus eandē [...]enet. Paulò superi [...]s: E [...] libertas, cui non solùm coactio, verumetiam necessitas repugnet: illa dicuntur libera à necessitate, quae pro arbitrio poslumus velle, & non velle. Bellar. lib 3 de lib. arb. cap. 4. Protestants (say our Aduersaries) do acknowledge in mans will a freedome from coaction and force, but not a freedome from necessitie, which freedome consisteth in this, that it may will or not will, as it list. Wheras Libertatem à necessitate probamus per Concilium Tridentinum Sess. 6. cap. 5. dicit hominem liberè consentire diuinae inspirationi, quippe quam reijcere etiam potest. Et Can. 4. dicit liberum arbitrium sicut consentire, ita dissentire posse—Tunc tota quaestio erat de libertate a necessitate, quam solam negant haeretici, &c. Bellar. ib. cap. 5. §. Ex definitione. Concilium Tridentinum ad v [...]um libertatis requirit [potestatem distentiendi & repugnandi diuinae motioni.] Suarez varia epusc. de au [...]il. grat. pag. 463. Tract. Breuis resolutio, &c. num. 26. Concilium Tridentinum libertatem constituit in indifferentia electionis: quia scilice [...] liberum arbitrium immediatè ante electionem possit eligere, assentire, & dissentire, & summatim suum vltimum actum edere, & non edere. Benius de efficas. grat. cap. 24. pag. 443. the Councell of Trent hath defined, that the will of man is free in it selfe to receiue or reiect any diuine inspiration, placing the freedome of will in the indifference of election, as able (in it selfe) to choose or refuse any diuine motion: But, Intelligimus hos haereticos (meaning Protestants) non negare quin voluntas nostra physic [...] operetur, quando vult; sed quia physicà quadam efficacitate determinatur à Deo, vt velit. per efficacissimam voluntatem, quá eam praeuenit; ideo aiunt nostram voluntatem passiuè se habere in ea motione, vel quia non liberè agit, vel certè quia (vt morales Philosophi loquuntur) non se agit, sed agitur à Deo: quamuis dum agitur, ipsa etiam efficiat actum physicâ efficientiâ. Suarez Ies. lib. 1. de Concursu. cap. 12. Protestants, (say they) albeit they confesse the will to worke, when it willeth, yet doth it not of it selfe receiue Gods inspiration vnto good, but that it is acted, and determinately wrought by the most powerfull operation and inspiration of God, to consent vnto good.
9 And our Aduersaries would haue their Readers further to vnderstand, that the question concerneth not the wil of a man, as he standeth in the state of grace, but as he is now to be conuerted from sinne vnto repentance: for of them that are in the state of iustification, the Cooperamur Deo non solum, vt Aduersarij volunt, post iustificationem; sed etiam in ipsa iustificatione & initio fidei.—Non, nisi cooperantibus nobis, Deus gratiam nostram operatur. Bellar. lib. 6. de Grat. & lib. arbit. cap. 11. Protestants (saith their Cardinall) do grant that mans will doth cooperate with grace. Therefore the summe and briefe of this controuersie (that I may ioyne Doctor Stapletons testimonie vnto the rest) Quaestio est, quomodo diuina gratia mentem & voluntatem hominis ad hos motus excitet, vtrùm sua sola operatione, an euam cooperatione voluntatis,—ita vt [...]cunque excitante grati [...], liberè tamen voluntas eam acceptare, vel repudiate possit Stap [...]et. lib. 4. de [...]. 1. is, whether the grace, which first moueth and exciteth the will vnto good motions, doth worke the consent alone; or whether the will haue in it selfe a power freely to consent, and resist euery such motion. The Romanists pleade for the power of mans will, but Protestants for the efficacie of Gods grace. Now according to our promise, we are to establish our doctrine by the suffragies and voices of learned Romanists, and produce
The fiue confessed consequences of our Aduersaries, concluding against the Romish doctrine of Free-will: the first is taken from the naturall facultie of will.
SECT. 5.
10 Quaestio tractari solet, sit ne officium lib. arbit. agere vel pati, fiue, quod idem est, sit ne voluntas humana potentia passiua, an actiua. Sunt de hac re Theologorum variae sententiae. Sententia ve [...]issima est, esse eam simpliciter actiuam. Bellarm. lib. 3. de lib. arbit. cap. 10. It is questioned (saith their Cardinall) whether will be a facultie actiue or passiue: and he resolueth, that it is simply actiue: Si liberum arbitrium esset potentia passiua, fal [...]o diceretur liberum: non enim est in potestate patientis quid in ipso fiat, sed in potestate agentis est quid in alio faciat. Ibid. §. Praeterea. because (saith he) if it were passiue, it could not be free. Shewing that for defending of that freedome of will (which by their Councell of Trent is found to consist in an indifferencie [Page 205] of consenting or not consenting to any spirituall good,) it is necessarie that the nature of will be acknowledged to be simply actiue, and not passiue: otherwise it cannot be iudged to be simply free. But many ancient professors in their Romish Schooles, as namely Tres sunt de hac re Theologorum sententiae; prima est eorum, qui humanam voluntatem pastiuam potentiam esse volunt, ac docent actum voluntatis produci actiuè à phantasmate, vel ab obiecto cognito, vel certe ab ipsa mente apprehendence & iudicante obiectum. Haec est sententia Gotrifridi, & Aegidij. Altera est eorū qui volunt partim esse actiuū, partim pass [...]ū: ita vt ad actionem voluntatis eliciendam causae duae concurrant partiales, tum ipsa voluntas, t [...]m etiam obiectum cognitum, seu ratio proponens obiectum: ita docent Gregorius, & Gabriel, & Petrus Paluda [...]is a [...]cedit Caietanus, qui scribit voluntatem moueri actiuè à se ipsa quoad exercitium, ab intellectu autem quoad specificationem. Bellar. ibid. §. Prima. & §. Altera. We may adde Aquinas, to whom Bellarmine would answer. Thomas 1. part. q. 82. art. 4. & de verit. q. 22. art. 12. Intelligimus à Thoma vocatam esse voluntatem potentiam passiuam largo modo, nam ipsum moueri ab obiecto per modum finis, quoddam pati est, si agere & pati sumantur proomni genere causae. Ibid. c. 11. §. Quar [...] argumentum, &c. Gottifridus, Aegidius, Gregorius, Gabriel, Paludanus, Caietan, did all (as Cardinall Bellarmine witnesseth) hold that will is a facultie, either partly or wholy passiue. And therefore all these their own Doctors do necessarily, by a confessed consequence, ouerthrow the Romish doctrine of mans will in his first conuersion vnto grace.
11 A second confessed consequence, whereby the Romish freedome of will is subuerted, is taken from the efficacie of Gods spirit, in determinating or necessitating mans will. For Si Deus esset agens necessarium, & determinaret voluntatem humanam, illa non liberè, sed necessariò ageret, vt Aduersarij admittunt.—Nam si nos admittamus, ita determinari voluntatem humanam à Deo, vt non possit agere, nisi id, ad quod à Deo determinatur, & tamen quia Deus eam liberè determinat. & ipsa voluntariè & cum pleno iudicio rationis agit: contendamus hominem esse liberi arbitrij. tota controuersia inter nos & haereticos erit de nomine. At profectò labores tot hominum doctissimorum, & ipsius Conc. Oecumenici, pro asserenda arbitrij libertate conscripti, [...] nobis persuadent. Bellar. lib. 4. de lib. arb. cap. 14 §. Deinde. & §. Quodsi. if (saith Cardinall Bellarmine) God doth determine mans will, that is, so moueth it that it cannot but follow the inspiration, then haue we no reason (saith he) to contend any longer with Protestants concerning the liberty of the will of man. Why? Quo supra. Because such a determination or application of the will by Gods motion, doth take away the liberty of will: so he. And accordingly their Iesuite Suarez, Non video quomodo cum hac physica determinatione voluntatis libertatis vsus atque exercitiū possit consistere. Suarez Ies. opus [...]. tract. br [...]is resol [...] tag. 463. I cannot see (saith he) but it must do so: Ij (Protestantes) voluntatem efficacitate diuina necessitari affirmances, arbitrij libertatem tollunt:—non autem in sensu composito (hominem enim qua vult non posse, non velle certum est) qu [...]e qui praedeterminationē suam in sensu diuiso obtrudunt, cum Caluino apertè sentiunt, & Concilij Tridentini Decreto refelluntur. Benius lib. de [...]ffic. grat. [...]. 12. pag. 231. Et isti impensius adhuc libertatem euertunt quàm Caluinus Ibid. pag. 232. For, saith Benius their Diuine of Padua, whosoeuer attributeth such an efficacie vnto the diuine motion ouer the will, doth agree with Protestants, and dissent from the Trident Councell: and finally their Bishop Martinz saith of this power which we yeeld vnto God, of determining the will; Gratia efficax non differt [...]ipsa ab excitante, nulla autem gratia excitans habet ex se vim determinandi physicè voluntatem. Martinz de Auxil. Grati [...]. [...]. 2. part. 3. num. 12. Vt demonstratur ex Conc. Trident. num. 17. Istiusmodi determinatio idem prorsus est quod necessitas [...]gendo. Ib. part. 4. nu. 9. Physica praedeterminatione positâ, necessariò tollitur vsu [...] libertatis, quod Lutherus & Caluinus intellexerunt posita gratia praedeterminante. Ibid num. 21. & part. 7. num. 6. He reckoneth vp thirtie Schoolemen as assenting. It doth necessarily ouerthrow the libertie of will.
12 Well then, the confessed consequence is this, viz. whosoeuer doth acknowledge a diuine act so working mans will, that the will cannot resist the power of grace, but must necessarily obey, doth therein denie that libertie of will which is prescribed in the Councell of Trent; which is an abilitie indifferently to obey, or not to obey; but Cardinall Bellarmine hath found in their elder Schoole one Tenet lacobus Almainus in Moralib. cap. 1. & 2. Deum suo concursu determinare voluntatem. Bellarm. quo supra. §. Pst igitur. Almainus, and Suarez noteth Illa qualitas, vel motio, aut entitas, aut quouis alio nomine appelletur, quam Deus prius natura imprimi [...] voluntari, ita illam aff [...]cit, & ad vnum inclinat, vt ad illud vnum agendum voluntatem formaliter determinet: ideò vsus obtit [...]t. vt haec determinatio physica dicatur,—quâ fit vt licet actus voluntatis fit effectiuè á voluntate, tamen determinatio eius [...]on fit actiuè ab illa, sed à Deo tantùm, in voluntate autem fiat passiuè, quia in hac praeuia actione Deus est agens, atque hac [...]one volunt voluntatem conuerti, quia ex illa praemotione & actione solius Dei necessariò consequitur. Suarez op [...]sc. de [...] su. l. 1. cap. 5. num. 4 Hoc doctores nonnulli affirmant. Ibid. Moderni scriptores. Ib. lib. 2. cap. 1. num. 4. diuerse other [Page 206] Doctors of this present age, whom he suspecteth to be the Insinuatu [...] in hac obiection [...] qu [...]dam d [...]cendi modus quorundam (vt fertur) Louaniensium; hom [...]em [...]. operari liberè, quia existimae se operari liberè, non quia cùm vera indifferentia operetur, sed determinatus ab alio. Suar. ib. lib. 1 c. 12. nu. 14. Diuines of Lo [...]ame: their Bishop Martinz doth alledge their now Recentiores Philosophi atque etiam The ologi ex schola D. Thomae, ex prioritate diuini concursus perniciosè inferunt, Deum creatas voluntates ad agendum determinare: praesertim in actioni [...] ad salutē pertinentibus; easque verbo tantū liberas faciunt, re autem ipsa necessarias. Martinz de effic grat disp. 2. part. 1. nu. 1 [...]. Schoole of Thomists: their Benius adioyneth Quoniam aduersus Physicam praedeterminationem, quàm religiosissima Dominic [...]norum [...]amilia a [...]ctè complectutur ac tenet, tam acrit [...]r decertaui Beniue de effic. grat. cap. 14. §. Verum. the religious order of Dominicans. All which (by their own confessions) haue attributed vnto the working grace a power of determinating and applying the will necessarily to embrace that which is good; some of them also both vrging Quon [...]am Authores sunt, qui praedeterm [...] nationem suam ex Augustini iudicio tueri videntur, tanquam opinionis suae authoris atque patroni. Martinz quo sup. disp 2. part. 5. princip. Nec curanda à nobis sunt, quae iuniores quidam. Theologi ex varijs socis (namely of the Fathers) tumultu [...]é & inutiliter aggerant. Ibid. part. 6. princip. Scio non deesse aliquos, qui ea quae suprà ex Patribus, & proximè ex Docto [...] bus Scholasticis adduximus, conentur eludere, & ad suam aptare opinionem, &c. Ibid. part. 7. num. 12. Fathers for their defence, and answering opposite obiestions.
13 If therefore (as our Apologists say) the argument drawne from the confession of Aduersaries be strong, how shall the Romanists breake this threefold cord of Louanists, Thomists, and Dominicans, together with others, who haue conclusiuely defended our ground of the diuine determination of mans will? and consequently (as Bellarmine, Suarez, Benius, Martinz haue formerly argued) do ouerthrow that kind of liberty of the will, which was maintained in the Romish Church against the doctrine of Protestants. There followeth
A confirmation of the last consequence, by a comparison betweene a confessed power of Reason and Grace, in determinating the will.
SECT. 6.
14 Cardinall Bellarmine bestoweth halfe a Chapter to establish by reason, & by the consent of diuerse Schoolemen, the truth of this position, viz. Probatur liberum arbitriū esse potentiam, viz. ipsam voluntatem, eamque sic esse liberam. vt determinetur iudicio practicae rationis Bellar. lib. 3. de lib arb. cap. 8. Quia iudicium vltimum practicum est omninò determinatum: dicit enim tunc ratio (omnibus consideratis) hoc est faciendum, igitur voluntas necessariò e [...]get id quod vltimum iudicium determinauit esse eligendum: nam fi iudicium est determinatum, ipsa voluntas erit determinata. Ibid. §. Sexta propositio. Probatur ab experientia, quia nemo est qu s [...] q [...]ratur cur aliquid agat, quin respondeat, quia it a iudicat esse faciendum. Et á Bernardo lib. de grat & lib a [...]b. Voluntas agit, et [...] non semper ex ratione, tamen non absque ratione.—Et si cum est iudicium determinatum voluntas, aliud possit eligere, aut illud non eligere, cum nulla ratio reddi pote [...]it, cur voluntas aliud eligeret non iudicatum, aut illud iam iudicatum no [...] eligeret: atque ita dabitur electio sine iudicio, & actio sine obiecto, quod fieri non posse ostendimus.—Voluntas beatorum est determinata (not onely quoad specificationem) etiam quoad exercitium determinata est ad vnum, quoad ap [...] tum vltimi finis, quia iud cium rationis determinatum est, nec potest repraesentare vltimum finem, nisi sub ratione bon [...].—Accedae. quodsi posset fieri vt quis aliquid eligeret contra dictamen practici iudicij, posset etiam fieri vt esset in volunt [...] peccatum absque errore, vel defectu in ratione, siue intelligentia.—Contrá illud Salomonis Prouerb. 14. Erra [...]t qui operantur malum. Ibidem. Rursu [...]: Etsi voluntas sola sit formaliter libera, radix tamen eius libertatis in ratione est.—Rat [...] autem non est libera, quia potentia cognoscens non est capax libertatis,—nam haec potentia à natura sua pendet ab obiecto, & ab illo mutatur per speciem, quam ab illo accipit. Ibid. §. Septima propositio. Voluntatem esse potentiam vnam pa [...] ticularem, & radicem eius libertatis esse in ratione, & voluntatem pendere & determinari à iudicio vltimo practicae ratio [...], sententia est venssima, quam docent Thomas in 1 Sum. q. 83. Art. 1, 2, 3. & in 1. 2. q. 13. Item Richardus, Capreolus, Ca [...]ctanus, Conradus, & a [...]orum qui Thomam sequi solent. Bellarm. ibid. cap. 7. in fine. The election of the will doth necessarily depend vpon the last iudgement of reason, by which it is necessarily determined, as that after all things are considered, in the end, by the last act of reason, saying, [this must be done] the will yeeldeth, & cannot but consent, and resolue, saying, [this will I do.] Whereby he hath vndermined the whole foundation of his former defence: for if the drawing of the will by the line of a determinated necessitie, doth (as they haue said) disanull the [Page 207] freedome of will: then reason (which is now confessed so to ouerrule euerie deliberate action of will, that it cannot resist) may be thought to destroy their pretended libertie of will. And indeed Cardinall Bellarmine by name, is challenged by their owne Docet Bellarminus vlt. vt electio pende at necessariò ab vltimo iudicio, quia posito iudicio voluntas necessariò eligat.—Et in cap. 9. lib. 3. de grat, & lib. arb. vt responde at obiectioni, sic disserebat: [Voluntas in eligendo libera est, non quòd non determinetur necessariò à iudicio vltimo & practico rationis, sed quòd istud ipsum iudicium vltimum & practicum in potestate voluntatis est.] Vbi sanc, vt fatear haesitantiam meam, & mei tar [...]tatem ingenij, vix aut ne vix quidem intelligo quo pact [...] non in circulum incidat ratio, si haec propositio cum superiore conferatur: nam in superiore statutum est libertatem rad [...]cali [...]er esse in iudicio practico rationis, formaliter in voluntate: & tamen in praesenti illud ipsum iudicium practicum rati [...]nis ponitur in potestate voluntatis, quod esset radicaliter positam esse in voluntate libertatem. Sed videamus quomodo voluntis quae videri poterat necessitate obstricta, iamiam vindicetur in libertatem. Sic igitur pergit cap. 9. [Per hoc quod voluntas (before the election) siuit se mou [...]ri ab vna ratione proposita, fit vt mens omissâ aliâ inquisitione pergat & concludat indicium particulate, ad quod continuò sequitur electio: itaque libertas voluntatis in eo propriè sita esse videtur, quòd propositis varijs rationibus non necessarijs, sinat se moueri ab vno, & non ab alia.—Sic author iste. Ego verò, quae est ingenij mei imbecillit as, non satis intelligere possum, qu [...]m cohereāt ista cum superioribus: si enim electio voluntatis necessari [...] sequitur iudicij determinationem ad vnum, quomodo habet in sua potestate resistere & non resistere? vel sinere se moueri aut non moueri? Benius lib. de efficac. Dei auxilio, cap. 24. Benius, either to recant his opinion before specified, or else to yeeld vnto Protestants their whole cause, concerning the freedome, or rather not freedome of mans will in spirituall actions of grace.
15 Our argument is this: If (as hath bene confessed) the act of reason necessarily determinate the will, then the act of grace may equally necessitate the will, which disanulleth that indifferencie, wherein their Church doth place the liberty: except they shall yeeld more power vnto reason, which is the act of mans natural spirit, then vnto the omnipotent efficacie of the Spirit of God. We now adde
A speciall inducement, not to relie vpon the iudgement of Romish Doctors, among whom diuerse patrons of Free-will are found to be associates with confessed heretikes.
SECT. 7.
16 Diuerse of our Aduersaries who defend Free-will, do confesse a necessitie of the grace of God, without which they beleeue we cannot do well; and presume thereupon, that their opinion is gracious enough: who whether they admit that the outward or inward grace of God is necessarie in the conuersion of man from sin, yet are they to vnderstand, that (as our Aduersaries witnesse) Pelagius non negauit priora auxilia, (that is, praedicationis externae, & consiliorum propositiomi) imo & diuinam reuelationem asseruit: quòd existimabat his proposit [...]ho [...]inem sibi sufficientē esse ad credendum, & operandum quicquid est ad salutem necessarium.—Quinetiam Pelagius gratiam Dei vtilem esse intelligebat, etsi non necessariam simpliciter ad operandam iustitiá. Su [...]rez I [...]s. opusc. d [...] au [...]l diuin. grat. l. 3. c. 2. nic. 2. Semipelagiam orti sunt, quasi Pelagij reliquiae, qui dixerunt ad comparandá [...] necessarium esse sempernatu [...]ale auxilium, non tamen gratuitū, quia alioqui non ess [...]t in potestate hominis salua [...]i, sed [...]n voluntate Dei dantis auxilium necessarium eui velit▪ quod putabant propter nosira merita d [...]. Hic error damnatus Conc. Aransicano. Suarez ibid. num. 5. the Pelagian heretike did acknowledge the first, and the Semipelagian professed the other: and therefore notwithstanding this acknowledgement of necessitie of grace, they may haue either consanguinitie, or at least affinitie with an ancient heresie.
17 Their Cardinall Bellarmine, that he might remoue from his Catholikes all suspicion of but the colour of Pelagianisme, saith, that Kemnitius scribit, Catholicos in ea esse sententia, vt liberum a [...] gratiam excitatum excrat vires quas habebat, etiam antequam excitaretur, & per illas suas vires vocationi diuinae consentiat, ita vt gratia prae [...]emens non tribuat vires libero arbit [...]io, sed excitet. At hoc non sentiunt Catholici, sed agnoseunt quidem liberum arbitrium in homine antequam gratia diuina praeueniat, quia liberum arbitrium res naturalis est, quae per peccatum non amit [...]itut. Sed tamen nec dicunt nec sentiunt liberum arbitrium ex se habere potentiam vllam, saltem proximam ad actus p [...]otatis, sed eam accipere à Deo per gratiam praeuementem. Bellar. lib. 6. de lib. arb. cap. 13. Catholikes do not thinke that man can by his naturall power, without the inward exciting grace, [...]
cause the ancient Fathers and Councels speaking hereof, say, that it worketh by an ineffable or vnspeakable manner: and also because the metaphoricall phrases of Scripture do intimate, that the diuine motion proceedeth from illumination & inspiration. Which euidently euinceth, that the doctrine which their Iesuite held, and which he defendeth as the doctrine of their Church, is contrary vnto the profession of ancient Fathers and Councels.
22 We returne vnto the morall manner of working, which is done by perswasion, and (to let Ariminensis passe in his by-way from his fellowes, wherein, they say, he walketh [...] viâ in [...] 28. q. 1. [...] inter [...] D [...]us hominem [...] ad bonum & ipsum liberi arbitrij consensum, agnoscit medium quendam impulsum, quo [...] ad consentiendum applicat,—atque in has application [...] operanti [...] gratiam constituit.—A little after he proueth, [...] gratiam [...] & consensum, [...] mediam non [...] Martinz disp. 1. part. 1. [...]. 7. alone) we do further demaund concerning the efficacie and power hereof, whether it do so worke, as but morally to determine and apply the will to consent vnto the godly motion? This is denied by their Bishop Efficacia gratiae non est pofita in determinatione morali, probatur. Idem disp. 3. part. 1. num. 7. & part. 4. num. 10. Martinz, but yet againe affirmed by their Iesuite Non repugnat dari excitationem it a efficacem, vt moraliter praedeterminet volunt atem, vt saepè contingit in actibus humanis, quando habet homo [...]uidens iudicium, rem sibi expedire, & contrarium esse perniciosum. Item potest Daemon ita vehementer inducere hominem suafionibus suis & suggestionibus, vt nisi grati [...] Dei iu [...]etur, moralit [...]r non possit se continere, quin consentiat, ergo multò magis Deus gratiâ excitante, &c Suarez Ies. lib. 3. de anxil. grat. cap. 10. num. 5. Suarez, and proued, that sometime the exciting grace is effectuall so to predeter mine the will, as that morally it cannot but consent. Thus by our Aduersaries contradictions we haue gained a confession both of a morall determination, and a physicall efficacie of working mans will by Gods exciting grace.
23 After this discussion of the first kind of grace, which they call exciting, we are drawne by their disputes to examine the differences of the second part, which is the helping and assisting grace. But how can we describe this point, wherein our Aduersaries are at a Quid sit gratia adiuuans (or, cooperans) 1. reipsa ab excitante distingui,—sed non est admittenda▪ 2 Gratiam adi [...]uantem esse motionem quandam inter excitantem & consensum liberi arbitrij mediam, quâ Deus hominem iu [...]tat vt consensum ipsum [...]liciat. Haec satis refellitur, &c. 3. Ipsos habitus supernaturales, qui in ipso conuersionis momento à Deo infunduntur, esse gratiam adiuuantem.—At habitus infusi non concurrunt efficient [...] ad eos actus, quibus peceator disponitur ad eos habitus recipiendos. 4. Esse actiuum Dei concursum cum voluntate poc [...]atoris ad conuers [...]onem, supplendo immediatè per se concursum habitus infusi.—Si concursus nomine intelligat [...] actus consentiondi, qu [...]tenus est à Deo, tum &c. 5. esse eandem gratiam excitantem, quatenus est efficax. Martinz disp. 1. part. 4. p [...]r [...]. fiue-fold ods, about which, and what this helping and cooperating grace is? We may be contented with that definition, which in the last place is set for the best, viz. to thinke it to be a concurrence of Gods grace, effectually mouing the will to consent: and not intending to prosecute three other of their Concedunt gratiam adiuuantem physica motione agere, & perfectum inducere consensum.— [...]go quidem idem non fat [...]or modò, verumetiam prositeor,—non omnes [...]odem modo, alij vt physica illa motio it. flu [...] in effectum, alij vt in [...]luat in voluntatem & effectum simul, &c. Benius cap. 19. §. Et quod. pag. 342. Andreas Vega lib. 6. in Conc, Trid. cap. 7. affirmat in conuersione peccatoris posse adiuuantem gratiam dari sine excitante▪ idque ex ipsius gratiae, & ex libertatis nostrae potestate confirmat, vt subitò dolere de peccatit.—In quo declinare videtur à Concil. Trid Sell. 6. c. 5. & ca [...]. 3. Vbi definitu [...], non posse hominem diligere, sperare, poenitere, sicut oportet, absque praeueniente Spiritus sancti inspiratione. Martinz disp. 1. part. 3. Quidam ad eliciendos actus supernaturales mhil putant aliud requiri praeter habitum infusum [...] necessariam esse gratiam adiuuantem. Ibidem. curious questions hereabout, we onely point at them in the margent for Scholers to obserue: wherein they shall find nothing but euen and odde, yea and nay, true and false. VVe rather hasten vnto
A fift consequence taken from the comparison made betweene Grace and Will, where our Aduersaries do irreligiously equall Will with Grace, and sometime preferre it; against the confessed doctrine of ancient Fathers.
SECT. 10.
24 If euen the verie comparison of grace with will, that is, God with man Gregorius, Capr [...]o [...] in 2. dist. 28. Soar in 3. p. Tom. 1. disp. 3. Sect. 6. & alij recentiores. Tum quia voluntas creata inferioris ordinis est, & proinde suapte vi improportionata ad actus tales (viz. supernatura.) Tum quia, &c. Tum denique quia Patres liberum arbitriū solent appellare instrumentum diuinae gratiae, simpliciter negant esse agens, principale in negotin salutis. in the effecting of any good, cannot but become odious vnto any religious Reader; how much more hatefull shall it seeme to be, when therein we shall perceiue will to be equalled, yea and to be preferred before grace, as in the writings of some Romanists may appeare? For concerning the equalitie, we reade that although their Gregorius, Caprcolus, Soar, and some other in these daies, thought the will of man to be of an inferiour nature, and incompetent, and vnfit to applie it selfe vnto spirituall actions; in which consideration (say they) the Fathers called will the instrument of grace, and therefore iudged grace to be the principall agent in euerie action belonging vnto saluation: yet their Bishop Martinz is priuiledged to aduance the will, and to make it [...] kind of principall cause. But why? Verùm haec sententia non placet, primò quia ratio merendi non videtur cadere posse in agens instrumētale, sed tantùm in principale. And the title of his Secti [...] [...], Homo in operibus bonis quae facit cum auxilio grat [...]ae, in suo ordine est causa principalis. But he laboureth to reconcile them, and yet therein confesseth, Differunt autem, quòd corum quidam dicunt ad rationem principalis causae requiri virtutem propriam & proportionatam, vel eminentioris ordinis quàm sit effectos: Alij negaot id esse necessatium. From these so contrary premises, the conclusions must needs be contrary. Martinz ib. num. 7. &c A little after, Deus comparatione operum ad quae opus est speciali Dei auxilio, causa prima sit & principalis particulari [...].—Homo etiam est illorum causa particularis, & in suo ordine principalis. Idem ibid. num. 10. Because (saith he) the reason (marke here how the pride of mans will can pleade for it selfe) of meriting cannot belong to any cause but that which is a principall. In like sort doth their Cardinall Bellarmine proceed to match grace and will together, by comparing them vnto Duo serunt ingentem lapidem, quem vnus serre non possit: neuter enim alteri vires addit, aut eum impellit, & vtrique liberum est onus relinquere.—Sic Deus & voluntas, vt licet in eodem prorsus momento agere incipiant, tamen Deus operatur, quia voluntas operatur, non contrà.—Neque tamen sequitur Deum pendere à creatura, sed ab aeterna sua institutione & voluntate: (A little before) Quoniam ad hoc se liberè quodammodo obligabat, quando naturam creabat. Bellar. lib. 4 de Lib. arb. cap. 15. two men carying one stone, neither of them adding any strength vnto the other, and both free when they will to cast off the burthen.
25 As yet mans free-will and Gods grace go hand in hand, which maketh their doctrine seeme impious; but how sacrilegious will it appeare to be, when as others shall giue mans will the vpper hand? Of this kind we suspect them to be, of whom their Martinz testifieth, that Sunt qui putant gratiae efficaciam constituendam esse in actu voluntatis consentientis: & illam gratiam efficacem esse, cui volunta [...] cooperatur, qua volunt illam inefficacē esse, cui voluntas ex suo arbitrio non vult cooperari▪ vndè secundùm illos efficacia gratiae à libero arbitrio pendet.—Ratio, quia nulla est Dei vocatio, quam non possit homo pro libito acceptare▪ aut reijcere. Martinz disp. 3. part. 2. num. 1. they thinke the efficacie of grace to consist in the act of the will, and to depend vpon the liberty of mans will, because in will there remaineth alwaies an indifferent abilitie to receiue or reiect grace. This speech their foresaid learned Bishop Sed efficacia gratiae non est constituenda in cooperatione liberi arbitrij,—quia Rom. 9. Non est currentis: & in 1. Cor. 4. Quiste discernit? Sanè qui gratiam efficeret efficacem, se ipse diceretur decernere. Ibid. num. 4 & 7. comm [...]nis sententia hoc tenet: num. 9. Qui sentiunt gratiam à voluntate pendere, loquuntur de actuali efficacia in actu secundo, nec aliud volunt quàm Dei auxilium ex [...]o fac [...]re consensum, quia liberum arbitrium v [...]lt ei cooperari, cùm oppositum posset facere. Qui volunt à solo Deo pe [...]der [...], [...] de efficacis in [...] primo, quia à libero arbitrio non pendet, vt Deus conferat talem vocationis motionem. Ibid. num. 17. Martinz, not allowing it, would gladly qualifie: but if such a dependance of grace vpon mans will might be admitted, then as God saith to all regenerate men, Without me you can do nothing: so might the will of euery man (especially in respect of acting a consent vnto good) reioyne vnto God, saying; Without me thou canst do nothing.
26 And doubtlesse the sentences of their other Romish Doctors do sound vnto the same effect, wherin, in the cooperation & ioynt-working in the act of [Page 212] consent, they yeelded the Dico Deum sequi determinationem voluntatis, quoni [...] ideo Deus agit actum [...]llum, quiá eum volun [...]a [...] agit, & non quia agit volunta [...], Deus agit; & ideo dicitur magis prop [...] Deus coagere volunta [...] talem actum causando, quám voluntas dicatur coagere Deo. Greg. Ariminen. in 2. dist. 34. Idé docet Scotus in 2. Sent. dist. 37. q. 1. Allowed by Bellarm. lib. 4. de lib. arb. cap. 14. more proper causing efficacie vnto the will: for with them God, forsooth, doth follow the determination of mans will, and not contrariwise: and they alwaies loathing to grant God the determining power vnto good, pronounce, that Hinc fit vt voluntas sit verè libera, & se ipsa determinet, tamet [...] Deus eam moueat & applicet ad optis, quoniam ipsa Dei motio in eius potestate est, siue (vt Caietanus loquitur) Dei motione voluntas nostra liberè vtitur. Ibid. cap. 16. §. Atque. the motion which God vseth for the effecting of consent, is still in the power of mans will, the will it selfe determining it selfe. Which doctrine cannot possibly make any harmonic in any religious heart: insomuch that their own Benius may seeme to haue abhorred it; who being that last author which hath written of this subiect, and otherwise a zealous proctor for freewil, doth step a little aside, moued (as he saith) by diuine scriptures, which Sanè cùm diuinae literae clament, Deum omnia opera nostra operatum esse, ac sigillatim operari omnia in nobis,—adde etiam Deum operari in nobis velle & perficere: negandum non est Deum ad omnem nostrum actum positiuum, specialiterue ad supernaturalem, & ad ipsam determinationem voluntatis nostrae concurrere▪ quòd si concurrit, cur non ipse mecum determinare, seu potius condeterminare dicetur? Certè diuina Scriptura, quae dicit in vanum nos aedificare, nisi Deus aedificet, de spirituali aedificatione loquitur imprimis. Atque haec sententia est etiam Patribus conformis. Clemens, Const lib. 7. Dionysius Areopag. de diuin. nominib cap. 4. Athanas. in orat contra Idola, Theoph. lib. 1. ad Autol. Basil. hom 32. Nyssen. lib. de resurrect. & anima, Damasc lib. 1. de fide orthod. cap. 3. Theod serm. de prouid. August. lib. 7. de Genesi, c. 9. 11. 15. 23. l 8. c. 13. de catechiz. rudib. c. 35. lib. 3. contra Iulian. & 3. contra Maxim. non semel, Quaest. l. 83. quaest. 26. epist. 85. & alibi saepè, Hilar. in Psal. 146. Anselm. lib. de casu diab. cap. 1 & 20. Omnes actiones & effectus siue motus Deo tanquam principali & immediato agenti tribuunt: idque sigillatim (ne quis interim haereat quod istorum aliqui humanas actiones visi sunt excepisse) de humanis: praeter Aug. & alios ex citatis multos, docet Chrysost. hom. [...]. in Gen. Hieron, epist. ad Ctesiphon. & lib. 1. contra Pelag. vbi disputant Deum esse causam omnium bonarum hominis actionum: nec posse nos quicquam agere nisi causante Deo. Quinetiam cum Athan. Cyrillus, Nazianz. Chrysost. Theoph. Nyssen. (horum loca recitaui multò ante) addant in huiusmodi bonis actionibus animam moueri à Deo tanquam instrumentum, viuum tamen & simul agens atque cooperans, siue vt corpus ab anima; quis talem in nostris supernaturalibus actibus Dei causationem admittere possit, quin diuinam condeterminationem (tametsi propter coinstantaneam liberi arbitrij cooperationem & determinationem sine vlla ipsius liberi arbitrij offensione) non cogatur agnoscere & confiteri? Benius [...] Gratia efficat. cap. 20. pag. 356. proclaime God to worke all in all in vs, yea both to wil & to do that which is good: that therefore it may not be denied, but that God, especially in spirituall acts, doth concurre with man, euen to the determining of his will.
27 Whereunto he bringeth a conformable assent of many ancient Fathers, as namely Clemens Bishop of Rome, Dionysius Areopag [...]ta, Theophilus, Basil, Theodoret, Augustine, Hilarie, Anselme, Chrysostome, Hierome, Athanasius, Damascen, Gregorie Nazianzene, Cyrill; some of them granting, that mans soule is moued of God in good actions, as an actiue instrument: and in the end, although he will not acknowledge God to predetermine, that is, of himselfe to restraine the will vnto a necessarie consent vnto good: yet he hath brought in (as he calleth it) a condetermination thereof. And thus is he become halfe orthodoxall; we wish (as S. Paul did) vnto him and all others, that they were such not in halfe, but altogether. In the last place we vse
A sixt consequence, which maketh against the Romish doctrine of Free-will, which is taken from a confessed instance: whereby our Aduersaries (as they are also by other doubts) are brought into an extreme exigence and straite.
SECT. 11.
28 It is imagined by our Aduersaries, that there are two men to be conuerted, as for example Peter and Paul, and both of them equally assisted by grace: the question is, whether (this being their state) the one may be conuerted, [Page 213] the other not. For if they can be equally conuerted, it must be attributed onely to the libertie of mans will: if they cannot be equally conuerted, then there is not in the freedome of will that indifferency, which they call libertie, to reiect grace. Among the Romanists, Aliqui Theologi dicunt, non posse dici à Catholico Theologo, in hac parte, ignora [...]te, quòd stante aequah auxilio Dei, Petrus conuertatur, & non Paulus: nec verentur contrariam sententiá temerariam & Pelagianam appellare. Alij verò Theologi contrariam sententiam absolutè & sine distinctione affirmant. Suarez Ies. lib. 3. de a [...] xil. grat. cap. 20. some (as their Iesuit Suarez testifieth) say, that it is a rash and hereticall opinion to affirme, that one of them could be conuerted, and not the other. Hereby insinuating, that where grace is equall and proportionable, the effect of consenting must be alike; and so the preeminence of grace may be preserued: others notwithstanding (saith he) do absolutely affirme the contrarie, which they do, no doubt, for the maintenance of free-will.
29 Peraduenture their learned Iesuits can assoile this by some distinction. Respondeo, etsi eadem gratia sit, quod attinet ad substantiam motionis, tamen vni fuit congrua, alteri non congrua, haec enim est singularis Dei gratia, vt moue at hominem, prout videt congruum atque aptum esse Bellar. lib. 6. de lib. arb. cap. 15. Sententia 9. Cardinall Bellarmine, Eadem ratione cùm eodem seu aequali auxilio per modum principij stat, vnum hominem conuerti aut poenitere, & non alium: quae ratio concludit hoc euenire posse non solùm hominibus inaequaliter affectis, sed etiam hominibus eiuldem ingenij: imò etiam inaequaliter dispositis, vt qui pe [...]ùs est dispositus, conuertatur, & alter resistat:—quamuis hoc ra [...]ù [...] accidat. Suarez quo supra, num. 8. although num. 10. [...]e flie vnto congruam vocationem, as doth Martinz, who saith: Suarez, and Efficacia gratiae non reducitur in aptitudinem, aut complexionem peccatoris, tanquam in causam efficientem, sed vt in materialem. Disp 3. part. 4. num. 7. Martinz, answer, that the reason of the conuersion of the one rather then the other, proceedeth from hence, that although the motion of grace be essentially equall, yet is it made more fit vnto the one parties disposition then vnto the others; God by his singular fauour (when he purposeth to work effectually) so mouing man, as he findeth it most agreeable and conuenient. But this answer is confuted by their owne Benius, saying, Qui sanè anthor &c. (meaning, Bellarmine, whom he there nameth) Etsi assentiri cupientem, me quidem tria magnopere haerentem habent.—Mutat statum quaestionis: illi enim cui ex se ista gratia apta est vt persuadeatur, sine dubio est gratia: ita non erit gratia aequalis. In eadem naui est Franciscus Suarez—cuius responsum pugnat cum Conc. Tridentino: dum enim docet Synodus ita offerri gratiam, vt possit recipi & respui, supponit esse ex se congruam & opportunam. Benius cap. 23. pag 411. & deinceps. His owne answer is, Posito aequali auxilio gratiae, & aequali in duobus hominibus affectione. fieri non potest, vt vnus conuertatur, & non alius.—Cum est affectio varia, aliter potest fieri. Idem ibidem. Although I could willingly assent vnto (noting expresly Cardinal Bellarmine) this author, yet there be three especiall reasons which hinder me; one is because he changeth the state of the question, which was, that the two parties were supported by equall grace: but if God do perswade the one in more fit and seasonable maner then the other, this being a respect of grace, it maketh the grace vnequall.
30 Thus may we see how that when the bent of these our Aduersaries wits hath bene to pleade for the liberty of mans will, they themselues are so fettered in their owne arguments and answers, that not onely in euery passage each one can note anothers insufficiency: but also that, like as men in a maze, by much turning and winding, they become so impotent, as not to know which way trulie to turne them: so these by their perplexed and intricate subtelties, are so intoxicate, as that in the end, their Cardinall Bellarmine is driuen to answer to the obiection concerning Gods predeterminations of second causes, saying, Si Deus non omnia praedeterminaret ante praeuisionem secundarum causarum, non posset omnia certè praescire. Respondeo, res omninò difficilis est, & fortasse in hac vita incomprehensibilis, &c Bellar. lib. 4. de Lib arb. cap. 15. This is a verie hard point, and peraduenture in this life not possible to be comprehended.
31 So likewise their Doctor Weston, a Professor at Doway, taketh vpon him the decision of a principall point, Caeterùm superest adhuc, quod mihi saepiùs negotiū facessit, cuius apertam intelligentiam neminem v [...]deo adhuc satis expressisse, aut in eius explicationem animum intendisse: est autem huiusmodi: (The briefe whereof is this) Quae sit primordialis ratio habendi concursum Dei in hanc determinatam partem. The opinion of some is, that Concursus Dei magis propendet in vnam partem, quám in aliam, ad modum congruitatis, it. genij, & cognitionem volentis.—Haec apertissima ratione pugnare existimo cum libero arbitrio, at que vnius partis antecedentem necessitatem & fatum inuchere.—Superest discutiendus ipsemet actus arbitrij:—Sed pro tenuitate ingenij mei ita clucidauimus controuersiam alioqui obsenrissimam; cumprimis studentes rem maximè probabilem paucisue succinctam in medium proferre; tametsi, vt verum fatear, neque in istis inquisitioni meae fecerim satis. Westonus de trip. hom. offic. lib. 3. cap. 10. which (saith he) hath much troubled [Page 214] me; the plaine meaning whereof I haue not found sufficiently vnfolded by any. The point is the reason of the concurrance of Gods grace with mans will, pretending that he hath explaned the most obscure question; and yet in that confesseth that therein he hath not satisfied himselfe.
32 Lastly, others of them are found De modo quo liberum arbitrium vel mouetur, velse mouet ad exercitium boni; clamant alij rem nonposse in hac vita percipi, sed omnem ingenij humani captum superare, Occham & Sà, & Caietaous, & alij. Benius cap. 20 pag. 353. in fine. crying and acknowledging, that the manner of Gods mouing of the will passeth the capacitie and apprehension of mans wit and vnderstanding: when as else our Aduersaries writing so many and huge volumes vpon this one argument of free-will, & professing by their learning and subtiltie to satisfie from point to point, yet are in the end enforced to confesse it a matter impossible; what doth it import, but that all this while with lost labour they haue bene turning an Ixions wheele, and tumbling Sisyphus his stone? Nothing now remaineth, but that vnto these premises we affixe
Our conclusion by way of Appeale.
SECT. 12.
33 If therefore the importunitie of the Apologists, in vpbraiding Protestants with opposition against some Fathers in the question of free-will, wherein the same censure of Protestants hath bene iustified by many learned §. 1. Iesuits, may conuince these obiectors of inconsiderate boldnesse:
34 If many expresse sentences of the Fathers themselues, who are acknowledged by §. 3. Iesuits to haue defended, that by the fall of the first man all mankind (as the prodigall child lost his substance) lost the freedome of will, may be thought to patronize our cause:
35 If the iudgement of their Godfridus, Aegidius, Gregorie, Gabriel, Paludanus, Caietane, in §. 5. confessing that the will is not absolutely actiue, be, as Cardinall Bellarmine hath said, to denie their pretended freedome of will:
36 If that the §. 5. & §. 6. consent of their Louanists, Thomists, Dominicans, and others, teaching that Gods operatiue and actiue grace determinateth and applieth the will vnto good, do (as their Iesuits haue concluded) vndermine the libertie of will defined and defended in the Councell of Trent:
37 If, of the defenders of free-will, §. 7. & §. 8. some beleeued not the necessitie of grace: which doctrine is condemned (by Iesuits) of Pelagianisme; Ibidem. some denied that God can absolutely determine the will, and are confuted by the most part; some disliked, that God should be said by his exciting grace to work physically in man, and are gainsaid by their Benius, as therein aduersaries vnto Fathers and Councels; §. 9. & §. 10. some held that God doth not morally determine the will, and are excepted against by their Suarez; some gaue to mans wil, in the act of conuersion, an equalitie, yea the preheminence before grace, and are therfore contradicted by others, as repugnant vnto Scriptures & Fathers; and finally, §. 11. some laboured to satisfie all doubts concerning the concurrance of grace and will, and yet confessing that they cannot assoile them, are confuted by themselues:
[Page 215] 38 If all these may preiudice either our Aduersaries iudgement, or the sinceritie of their consciences, then hath our Reader sufficient warrant to except against the Romish doctrine of the freedome of naturall will, in the state of mans corruption before his conuersiō, by discerning it to be but a bastard, and bondslaue by the thraldome of sinne; knowing that a naturall agent hath no more proportionable power in it selfe to apply it selfe vnto any godly motion, which is a spirituall obiect, then can a dead carcasse raise it selfe vnto life. And if that Gen. 21. 9. Ismael, Hagars seed, euen this naturall will of corruption, shall laugh and mocke at actuall grace, as at Iacob the child of promise, and thinke himselfe to be as free as he; then let vs remember the voice which spake, saying, Cast out the bond-woman and her sonne, for she cannot be heire with the free-borne. Doubtlesse so it is, grace and will cannot be both heires and principals in the act of mans conuersion vnto the state of regeneration. And whether in this case we are rather to stand vnto Gods side, or vnto mans, let any conscience iudge. We conclude (to omit Alij forta [...]e minus trib [...]nt l [...]bero a [...]bitrio quàm oporteret; vt Greg▪ Ariminensi [...], Capreolti [...], Marfilius, Bellar. lib. 5. de lib. arb. cap. 4. §. Intra hos. others whom Card. Bellarmine doth dislike) in the words of their own Doctor Bonauenture, whose sentence their Hoc piarum est mentium, vt nihil sibi tribuant, sed to [...]um gratlae Dei: vnde quantumcun (que) aliquis det gratiae Dei, [...] pietate non recede [...]; & etiamsi mul [...]a tribuendo gratiae Dei, aliquid subtraha [...] potestati naturae, au [...] liberi arbitrij. Cum verò aliquid gratiae Dei subtrahitur, & naturae tribuitur quod gratiae est, ibi potest periculum interueni [...]e. Bonauentura, vt resert Cassander Consult. Art. 18. And this he numbreth amongst Saniors eiusdem ordinis hominum scripta. Ibid. Cassander receiueth among the more sound and safe writings; This is the dutie of all men piously affected, (saith he) to arrogate nothing vnto themselues, but to ascribe all good vnto grace: because that albeit a man may without impietie take from the power of nature and free-will, to giue it vnto Gods grace, yet may it be dangerous to attribute vnto nature that which is proper vnto grace. Wherefore although our Aduersaries shall say of themselues, in respect of their will vnto God (be this spoken by way of a spirituall allusion) We are Act. 22. 28. free-borne; yet will it be our safetie rather to confesse, that with a great power and price we obtained our freedome.
CHAP. XI. Of the Merit of good works.
THE ROMISH APOLOGIE.
6 Sixtly, as concerning Free-will, and Merite of works, M. D. H [...]frey saith, Humfred. Iesuitismi pa [...]. 2. pag. 530. a [...]te med And concerning the confesled doctrine of Merit of Workes in Clemens Alexandrinus, Theophylus, Cyprian. Iustine Martyr, &c. See Abraham [...]ltetus vbi suprà, pag. 48. ante med. & 122. post med. & 151. post med. And the Century writers, Cent. 2. c. 4. & Cent. 3. c. 4. It may not be denied but that Irenaeus, Clemens, and others (quos vocant Apostolicos) called Apostolicall (in respect of the time in which they liued) haue in their writings the opinions of Free-will, and of Merit of works.
THE PROTESTANTS APPEALE: First arguing betweene the dependance of Free-will and Merit.
SECT. 1.
IT is no incongruitie that merit and free-will be matched together, because merit hath so great a dependance vpon free-will, that out Aduersaries (to wit, Cardinal Bellarmine, the Rhemish translators, Castro, [...]
possibilitie of desert thus vsed by these Fathers, to wit, Basil, Chrysostome, Hierome, Augustine, Hilarie, Ambrose, Gregory, Bernard, do so inuincibly fortifie the doctrine of Protestants against the property of merit and desert of mans worke, that this their profession may well seeme to need no other Apologie then these determinations of Fathers. Manet sempiterna [...]equies illis in hac vita, qui legitimè certârunt, non tanquam debitum operibus redditum, sed ob munificentissimi Dei gratiam, in quo spe [...]à runt. Basil. in Psal. 114. Eternall life (say they) is reserued for all such as shall accomplish their spirituall fight, not as a reward of debt, but as a gift of Gods munificence. Non quòd eo dignus sim, sed propter benignitatem tuam. Idem in Psal. 143. 12. Not by mans worthinesse, but by Gods bountie. Hoc est gratis propter nomen tuum, non propter meritum nicum: qui a tu dignaturus es hoc facere, non quia ego dignus, cui facias August. in Psalmū. Not because man deserueth it, but because God vouchsafeth it. Deus remuneratur hominem secu [...]dùm opera. Greg. see aboue, lib. 1. cap. 2. §. 11. Not for the worke sake, but according to the worke. Finally (which is the vp-shot) Digni nos sumus, sed ipsius dignatione, non dignitate nostra. Bernaerd. in dedic. Eccles. serm. 5. Neque talia sunc hominum merita, vt propter ea vita aeterna debeatur ex iure, aut Deus iniuriam faceret, nisi eam donaret. Idem in Annunciat. serm. 1. Sufficit ad meritum scire, quòd non habeo merita. Idem in Cant. serm. 68. Si propriè appellentur ea merita, quae dicimus nostra, spei quidem sunt [...]eminaria, charitatis incentiua, occultae praedestinationis indicia, futurae felicitatis praesagia, via regni non causa regnandi. Idem de libero Arbitrio & Gratia. Not as a cause, but as a way of attaining vnto Gods kingdome. Yet we furthermore manifest,
That ancient Fathers as they did commend this doctrine vnto men in their publike writings, so did they likewise confesse it vnto God in their priuate deuotions: by the confession of our learned Aduersaries.
SECT. 6.
12 The ordinarie doctrine of the Romish Schoole is, to place their confidence in the merit of those good works which are done of men whilest they continue in the state of grace: and where they find in authors the contrarie caueat, that is, Deleantur illa verba: Credis non proprijs meritis, sed Domini Christi virtute & merito ad gloriam peruenire. Index Hispanicus ad lit o. in librum qui inscribitur O [...]do baptizandi, pag. 149. See the like in the Index Expurg. apud Iunium, vpon Stapulensis and others. not to trust in our owne merits, such admonitions they commaund to be bl [...]tted out.
13 But Protestants although they beleeue and professe, that the cup of cold water, euen the least good worke shall receiue an inestimable reward of blisse; yet teach they men alwaies diuinely to discerne betweene their owne vnworthinesse in the best actions, and Gods gracious acceptance of the least good of mans imperfect obedience: imitating herein the examples of those ancient Fathers, whom Henricus Kispinigius Venlonensis Canonicus. Antuerp. 1583. in his booke entituled, Aquae viuae de fontibus saluatoris. Kispinigius a Romish author hath recorded to haue bene verie deuout in this kind: where Ambros. serm. 20. super Psalm. 118. vers. Vide humilitatem meam. Nemo sibi arroget, nerro de meritis glorietur, nerro de potestate se iactet, sed omnes speremus per D. Iesu misericordiam inuenire, quoniam omnes ante eius tribunal stabi [...]i: de illo indulgentiam postulabo, quae enim spe [...] alia peccatoribus? Et qui se aurum habere put at habet plumbum, & qui granum tritici, habet paleam, quae possit exuri. Ib. lib. 5. cap. 13. Ambrose presenting himselfe before the throne, professeth saying; I will call for mercie, for there is no other hope. S. August. Confess. lib. 9. cap. 13. Vae etiam laud [...]bili vitae. 6 remotâ misericordiâ discutias eam, Domine. Et in exp. Psal. 142. Ne intres in iudicium cum seruo tuo, Domine, &c. Quantumlibet enim mihi rectus videar, producis tu tamen de thes [...]uro tuo regulam, & coaptas me ad eam, & pra [...]s inuenior Ibid. Fateor quis peccaui, & conscientia mea meretur damnationem, & poenitentia mea non sufficit ad satisfactionem: sed certum est quòd misericordia tua super at omnem offen [...]ionem. Noli igitur intrare in iudicium, &c. Ibid. cap. 9. Augustine praying, saith: Enter not into iudgement with thy seruant, O Lord, for although I seeme vnto my selfe streight, yet thou Lord, drawest out of thy treasures a rule to measure me, whereby I am found crooked: my conscience saith, I haue deserued damnation, but thy mercie surmounteth the guilt of mine offence. Accordingly [Page 221] S. Cyprianus Martyr: Rogo Domine, subuoni mihi, noli me secundum actū meum iudica [...] nihil [...]nim praeceptis tuis pa [...]ui: exaudime orantem, sicut exaudisti Ionā de ventre Ceu, & cijcics me de morte ad vitam. Ibid. cap. 20. Cyprian maketh himselfe, as it were, another Ionas, willing to be cast ouer boord, & praying not to be iudged according to his offence. Answerably to the rest, S. Hieronymus, Ecce vi [...]um, qui descendens à Ierusal [...]m in Ie [...]icum, captus à latronibus, & vulneratus, & semiui [...]us relictus est: tu pie Samaritane, recipe me, peccaui enim nimis in vita mea, & malum coram [...]e [...]eci Ibid. cap. 21. Thomas Aquinas: O pie Pellicane, Iesu Domine, me immundum munda tuo sanguine, cuius vna stilla totum mundū saluum facere possit, ab omni [...]elere. Ierome taketh vpon him the person of the wounded man lying in his gore-bloud, and flieth by prayer vnto Christ, saying, Thou gracious Samaritane, &c.
14 After these Fathers, their foresaid author produceth their Aquinas, the father of their Schoole, with this supplication vnto Christ: O quàm dura mihi sunt ista quae loquor, quia memeti [...] sum in coquendo serio [...]dicam tamen vt contra me [...]nnet verbum Dei [...]: [...]go meipsum reum esse nō abnego, torpotem meū video; [...]ortasse erit apud pium Iud cem impetratio veniae, ipsa agnitio clupae Greg. Magnus de munere Pastoris, & lib. 1. hom. 11. super Ezech. 33. O thou mercifull Pellicane, Lord Iesu, purge me with thy bloud, one drop whereof is sufficient for all our sinnes. Vnto these might be added the like breathings of S. Gregory acknowledging his owne guilt, and S. Bernard desiring his then liuing friends Orate Saluatorem, qui non vult mortem peccatoris, vt tempestinum [...]am. exitum non differat, sed custodiat: curate muni [...]e votis calcaneum nudum meritis, vt is qui insidiatur inuen [...]e non possit, vnde figat dentem, & vulnus instigat. Bernardus e [...]ist. 310. to fortifie his heele (that is, the ending of his life) void of merite, with their praiers, that the serpent might not haue wherein to sixe his tooth.
15 Not that such seruants of God can be said to haue bene void of good works, but that they examining such their mettals by touch, and by weight, found them too light and vnperfect to deserue the proper name of merit. Yet such haue alwaies bene the praiers of holy men, not onely of those whom man, but euen of those also whom the mouth of God hath canonized and saincted. But what need we multiplie examples, especially in a case so true and euident, that it may be obserued in all the faithfull, that the most worthy seruants of God haue alwaies bene most readie to acknowledge their owne vnworthinesse?
16 Neither may that be called an answer, which their Cardinall Bellarmine hath framed vnto himselfe, whereby he would satisfie an obiection viged from the testimonie of S. Bernard: Fortasse Bernardus tum ex humilitate, quae prop [...]ia merita ignorat, tum ex incertitudine propriae gratiae prudentei non confidebat in meritis suis, sed in sola misericordia:—sed non i seo merita non habebat, quia merita sua non agnoscebat. Bellar. lib. 5. de Iustif. cap. 6. in fine. Peraduenture S. Bernard (saith he) denying that he had any merits, did it in humilitie, or vpon the vncertaintie of his proper grace; so that it doth not follow that he had them not, because he did not acknowledge them. For this imagination fighteth against the expresse doctrine of S. Bernard, as their owne Vega hath alledged him: Et Bernardus: Nostra, si qua est, humilis iustitia, recta forsitan, sed non pura, nisi forsitan nos inchores esse credimus quàm Patres nostros, qui non minus veraciter quàm humiliter dixerunt, Omnes iustitiae nostrae tanquam pannus menstruatae mulieris. Vega lib. 15. de Iustif. cap 13. pag 698. The iustice which is in vs, (saith S. Bernard) is peraduenture true, but yet impure, except we shall thinke our selues better then our fathers, who, no lesse truly then humbly, confessed their iustice to be no better then a menstruous cloth. Their Cardinall doth suppose that S. Bernard confessed rather in humilitie then in truth, contrarie vnto S. Bernard, who professeth to keepe the footsteps of his forefathers, who acknowledged their vnworthinesse no lesse truly then humbly. As for the other answer of vncertaintie of his proper grace, it doth no more proue that he would denie that he had merits, then it doth confesse that he had them; because vncertaintie in the one doth imply an vncertainty in both. And it is certaine that S. Bernard, as he was truly humble, so was he humbly true, acknowledging no more in himselfe, then he taught to be common to all others, to wit, that our workes are so farre off from being properly meritorious, that, indeed, we ought to deeme them in their owne nature to be no better then menstruous. [Page 222] We now passe from the Fathers, to conferre a little with our Aduersaries, and proue
That the denying of the merit and worthinesse of our best works, is much more safe then is the now Romish profession: proued by the consequences and confessions of our learned Aduersaries.
SECT. 7.
17 It were no great difficulty for vs, from the confessed principles of learned Iesuits and others, to ruinate the foundation of this their Merit; & this might also be thought expediēt, if it were not reserued for a particular In the third part Apologiae Catholicae, hereafter (God wiling) to be published. Treatise: yet may we affoord our godly Reader a taste in one example of M. Weston, lately professor at Doway; who perusing the disputes of Gregory de Valentia, a Iesuite vniuersally reuerenced & applauded by all of that religion, & perceiuing him so to value the good works of men regenerate, as iudging the excellencie of them (in themselues, without the supposed promise of God) to be vnworthie of eternall life, doth inferre (and truly,) that Multum tamé displicet quod Greg. de Valenti [...] [...]ensit. 1. 2. q. de eff [...]ctu Grat. disp. 8. punct 4. qui seclusa hac gratuira Dei pollicitati [...]ne (quae ad aeternae vitae acquisitionē planè necessaria est, nostris operibus pondus vti praemium constituens) ita de operum valote pronunciat: [Long [...] superat (inquit) illam prae [...]ant [...] dig [...] vitae aeter [...]iae.] Hinc namque seq [...]tur [...] hominis [...] opus in [...]ei veticate v [...] l [...]rē co [...]dignū habere p [...]ae [...]o coelesti, sed omnem v [...]lorem pon [...] Dei acceptatione, & fauore eius extrinseco, quemadmodum illi (meaning Protestant [...]) existi [...]nant de iustiti [...] infuta, qui dicunt—illam non esse veram iu [...]titiam, aut debitam plenamue peccati expiationem sine noua imputat [...]oe me [...]iti Chr [...]sti, & Dei benignitate superaddita, quod Concil. Trid. Sell. 6 can 11. omninò reijcit: sic enim homines reipsa [...]usti non essent, sed fauo [...]e tantùm extrinseco sic denominati. Westonus lib 2. de tri [...]l [...] minis officio. c. 28. p. 366. it must follow hereupon, that no worke of a iust man hath truly any condignitie (that is, proper Merit, and equall worthinesse) with any heauenly reward: and in fine concludeth, that this sentence doth iumpe with the doctrine of Protestants, who teach (as their Cassander testifieth out of the testimonie of Bucer a Protestant,) that Ingenuè agnouit Bucc [...]us: Si Deus (inquit) iudicaturus est vnumquem que secundùm opera sua, cert [...] bona opera in vera side & charitate facta ad salutem sunt necessaria: vt [...]uis Deus respectu bonorum operum temporariam & aeternam mercedem [...]rgitur, non quidem ex dignitate ope [...]um in se, &c.—Si sancti Patre [...] (inquit) aut alij intelligant per, mere [...]i, facere ex fide gratiae Dei bona opera, ex quibus Deus mercedem promisit & rependet: hoc sensu vsurpare illud verbum minimè damnabimus. Cassander Consult. Art. 6. seeing God will iudge men according to their works, good works must be held necessarie vnto saluation; yet so, as not to attribute the reward to the worthinesse of the works, but vnto the fauour of Gods promise: in which sence (saith M. Bucer) the vse of the word Merit may be admitted. But vnder that word to conuey into mens hearts an opinion of condignitie, and proper worthinesse, is (we thinke) but that leauen of superstitiō, which is able to soure the whole lumpe of the best action.
18 We may furthermore demaund of their Cardinall Bellarmine, who being brought now at length by the euidence of the truth to confesse, that Propter incertitudinem [...]ropriae iustitiae, & periculum inanis gloriae, tutissimum est fiduciam totam in sola Dei misericordia & benignitate reponere. Bellar. lib. 5. de Iustif. cap. 7. prop. 3. it is the safest for Christians not to put their confidence in merits, but in the sole mercie and fauour of God: why confessing a danger in mans confidence in merit, he should not likewise acknowledge danger in their conclusion and doctrine of merit: that is, why he should not instruct men as well to trust and beleeue, that there is no merit in them, as not to trust vnto merit? For se [...]ing their faith teacheth, that euery man must merit heauē, then their hope (which is the daughter of faith) must necessarily trust and expect to be saued by merit. Wherefore our desire is, that our Aduersaries would proportion their faiths vnto their hopes, especially if their hope be that which their Cardinall holdeth to be the safest, which is, to put confidence onely in Gods grace, and not [Page 223] in the worthinesse of works. But what need we insist vpon the consequence of their arguments, seeing we haue
The confessions of our Aduersaries, directly and largely (with Protestants) disclaiming the Romish article of Merit?
SECT. 8.
19 Although the doctrine of that Church is, that euerie good worke done by a regenerate Christian, is Nostra opera propriè merentur felicitatem de condigno. Bellarm. lib. 5. de Iustif. And aagaine, Opera bona iustorum meritoria esse vitae aeternae ex condigno, non solum ratione pacti & acceptationis, sed etiá ratione operis, ita vt in opere bono ex gratia procedente sit quaedam proportio & aequalitas ad praemiū vitae aeternae. Bellarm. ibid. cap. 17. §. Iam vero. And Pererius the Iesuit, Si bona iustorū opera spectentur & pensitentur ea ratione, vt proficiscuntur à Spiritu sancto per gratiam iusti hominis animam inhabitantem, ea profect [...] conuenientem habent proportionem aequalitatis & dignitatis cum praemio ipso vitae aeternae. Comment. in Rom. 6. num. 55. pag 710. properly meritorious, that is, of worth to deserue eternall life: which their Iesuite Coster expresseth thus, Vt clarè perspiciatur non minus [...] actionibus aeternam felicitatem prometeri quàm mihi [...]gitiosis aeterna supplicia. Costerus Ies. Enchirid. Tra [...] de Meritis. By good workes (saith he) we do as properly merit eternall blessednesse, as we do by wicked deeds deserue eternall torments; which doctrine was first made an article of faith by their last Councell of Trent, wherein euery one is pronounced an Si quis dixerit iustificati hominis opera bona non veré mereri vitam aeternam, Anathema sit Concil Trid Sess. 6. cap. 16. can. 32. Anathema, who denieth that the good workes of holy men do truly merit euerlasting life: yet was this so vndoubtedly no vniuersall doctrine in the Church of Rome euen of later times, that our country man Waldensis, liuing in the dayes of K. Henry the fift, and specially cōmended by the then Breue Apostolicum Martini Quinti—dilecto filio Thomae Waldensi, &c. Pope, by whose Breue he was excited to write against Wicleffe; doth, in confutation of the Romish distinction of merit of condignitie and congruitie, pronounce, that Haec ipsa determinatio Scripturarum—cong [...]us iungeretur locutionibus de meritis hominum quàm absolutè iungeretur vel diceretur quòd homo ex meritis est dignus regno [...]o [...]um, aut hâc gratii, vel illâ gloriâ, quamuis quidam Scholastici inuenerunt ad hoc dicendum termin [...] de condigno & congruo.— [...]usti dicit Apostolus, non sunt condignae passiones, &c.—Quid hoc iam vt sic mereamur de congruo? Rep [...]o igitur saniorem Theologum, fideliorem Catholicum, & Scripturis sacris magis concordem, qui tale meritum simpliciter abnegat, & cum modificatione Apostoli & Scripturatum concedit, quia simpliciter quis non meretur regnum coelorum, sed ex gratia Dei, aut voluntate largitoris.—Nam meritorum nostrorum in articulo mortis [...] Deus attendit, siue rationem congrui, vel condigni; sed gratiam suam aut misericordiam suam. Q [...]omodo ergo non ad [...] Saluatoris & gratuiti coronatoris accedit, quòd gratiâ eius tacitá tantum disputamus de meritis? Tho. Waldensis, Tom 6 Sacrament. tit. 1. cap. 7. fol. 30. b. He is a more sound Diuine and firme Catholicke, who doth simply reiect such a merit: adding, that in the houre of death God will not regard mans merit (properly taken) whether of Condignitie or Congruitie; but his owne good will, grace, and mercie. And of Durandus, whom our Aduersaries note to haue bene Durandus vir doctistimus. [...]aeus in 1. Tim. 5. digross. 5. a most learned man, their Cardinall Bellarmine hath confessed, saying, that Dur [...]ndus▪ Opera nostra, inquit, non sunt meritoria de condigno, nisi largo modo sumpto hoc vocabulo, ita vt hoc condignum respectu condign [...] propri [...] accepti, d [...] possit congruum. Bellar. lib 5 de Iustif cap 16. §. Alij volunt. Durand denied that our good works can be esteemed properly meritorious by way of condignitie.
20 Besides these, Gregorie Ariminensis, Brugensis, and especially the choice and fierce aduersarie against Protestants, Ecchius, did all hold (as their Grego [...]ius Arminensis tenet, nullum esse meritum nobis de condigno, respect [...] beatitudinis: idem tenet Marsilius, & Brugensis est in eadem sententia. Iohannes Elzius accedit hinc sententiae. Vega Opusc. de Merit q. 5. pag. 789. & q. 4. pag. 782. Vega witnesseth) that there is no merit in man condigne, that is, iustly worthy of blessednesse. Vnto these may be added the Romish Achilles in the dayes of M. Luther, their Doctor Albertus Pigghius, who in the question of Iustification without inherent righteousnesse, is noted by Cardinall Concerning the maetter of Iustification, not by the perfection of inherent righteousnesse, but by imputation through faith, Bellarmine [...]aith, In eandem sententiam, seu potiùs errorem Albertus Pigghius incidit. Bellar. lib. 2. de Iustif. cap 1. § In eandem. Bellarmine to haue bene of the Protestants opinion: besides other Diuines of [...]t a [...]hore [...] Antididagmatis Colo [...]ensis. Bellarm. ibid Colen, [...]
Saints now triumphing in heauen, do pray for the state of the members of the militant Church, at least in their generall supplications. But the maine matter of distance is, that Inuocationem Sanctorum Protestantes impugnant. Idem ibid. Protestants teach, that Saints departed may not be innocated, or properly praied vnto. Contrary-wise the last Romish Councell hath decreed that this assertion is Mandat sancta syno [...]us omnibus Episcopis, & caeteris docendi munus sustinentibus, vt—doceant illos, qui negant Sanctos aeterna so [...]licitate in coelo fruentes inuocandos esse,—vt pro nobis singulis orent,—vel pugnare cum verbo Dei—impiè sentire▪ Concil. Trid. Sess. 25. impious: and their Pope Pius 4. in his Bull made for the ratifying of the decrees of the same Councell, intituled the forme of the oath for the profession of faith, hath bound the Romanists Constanter teneo—Sanctos cum Christo regnantes vener andos atque inuocandos esse. Bulla Pij 4. super forma iuramenti professionis fidei. constantly to beleeue the Article of the inuocation of Saints. Which now cometh to be examined, first from the iudgement of antiquitie, shewing
Our Aduersaries abusiue pretences of antiquitie.
SECT. 2.
3 First, if all the bookes, alledged by our Aduersaries for proofe of Inuocation, which carrie in their titles, the names of ancient Fathers, could be admitted for legitimate, then more might be said for the antiquitie of Inuocation: but seeing that many such writings appeare not only by exceptions vsed by D. Fulk taketh exception vnto Ephrem, and that Athanasius in serm. Euang. de deipara, in his Annot. in Rhem. Testament vpon 2 Pet 1. 15. Protestants, but euen by the confessions of our learned Aduersaries, to be falsly so instiled, by the names of Bellarmine [...]biecteth for Inuocation, Athanasius de Annunciat. seu de sanctiss deipara, lib. 1. de beat. Sanct. cap. 1. wherereas himselfe in diuers places confesseth, Athanasij opera pleraque esse supposititia: and Nanius a professor at Louaine▪ affirmeth as much of this Sermon de Annunciat. in his Preface in Athanas. Athanasius, Others obiect Origenis Lamentationes: which booke Pope Gelasiu [...] reiecteth as Apocryphall writings, dist. 15. cap. Sancta Romana: and Origenis commentarios in Iob, of which Sixtus Senens [...], Duplex est explanationum opus in Iob, neutrum est Origenis. Bibl. Sanct. lib. 5. Annot. 134. Origen, Others obiect Cyprian. de Poenitentia: a booke reiected by Gelasius, vb [...] supra. Cyprian, Bellarmine obiecteth Naz [...]anzen [...] oration in Cyprian; and there [...]s the tale of tempting a maide to incontinencie by the helpe of the diuell, whilest he was yet an infidell, and of her prayers to the [...] sed Virgi [...], [...]nd his conuersion thereupon▪ contrary to the true story of Cyprians conuersion by Ceciliu [...], set downe by Saint Hier [...]me, as it is in Si [...]tus Senensis Bibl. sanct. lib. 4. in Cypriano. Nazianzene, and diuerse others, which by due examination might be discouered: it is necessarie that they abate of their accounts of the witnesses of succeeding ages.
4 Secondly, their Cardinall Bellarmine framing this question, De modo quo cognoseunt preces nostras.—Alij dicunt sanctos vide [...]e in Deo omnia à principio suae be atitudinis, quae ad ipsos aliquo modo pertinent—Alij solum tunc reuelari ij [...] à Deo oratione [...] nostras quum eas fundimus—Prior est simpliciter probabilior, quia si indigerent sancti noua reuelatione, Ecclesia non diceret ita audacter [Orate pro nobis,] sed peteret aliquando à Deo, vt ei [...] preces nostras reuelaret—tamen posterior sententia est magis idonea ad conuincendos haereticos.—Sed dices,—cur patribus in Limbo non reuelabantur preces viuentium, si nunc reuelantur in coelo? Respondeo, tunc non fuisse ordinariè ijs reuelatum quid hic agebatur, quia non erant beati. Bellar. lib. 1. de beat Sanct. cap. 20. Vbi notandum est, quòd ante Christi aduentum, Sancti qui moriebantur, non intrabant in coelum, nec Deum videbant, nec cognoscere poterant ordinarie prece [...] supplicantium, ide [...] no [...] consuetum finsse in veteri Testamento, vt diceretur [Sancte Abraham, ora pro me, &c.] sed solum oraban [...] eius temporis homines Deum, & allegaba [...] merita Sanctorum, qui iam obierant vt illie eorum or ationibus iuuarentur. Bellar. ib. cap. 19. §. Item Exod. Why the people of God in the old Testament did not vse to pray vnto the Saints departed, as thus, [holy Abraham pray for vs,] but onely were accustomed to call vpon God: he answereth, that therefore they were not praied vnto, because they could not ordinarily know the praiers of the liuing then; and that they knew not mens praiers, because they were not then in heauen, and in the state of blessednesse.
[Page 227] 5 Whence it may be collected, that seeing those Saints, who are but onely in the outward court of heauen, and not in the chamber of presence, enioying the blessed fight of their God, and of the Lambe; are not to be inuocated: and consequently those Fathers (which are Te [...]tullianus, Origenes, Irenaeus, Chrysost. Theodor. Occumen. Theophylactus, Ambrosius sententiae huic assensi sunt, quae negat animas frui diuina visione ante resurrectionem. Stapleton. lib. 1. de authorit. Script. cap. 2. §. 5. Quibus addi po [...]unt Iustinus Martyr, Lactannus, Prudentius. Senensis R [...]bl [...]. lib. 6. Annot. 345. confessed to haue bene both many, and verie ancient) who denied that the Saints of the new Testament do yet enioye that perfect state of blessednesse, must be thought not to haue allowed of the ordinarie vse of the inuocation of Saints; whatsoeuer our Aduersaries shall answer hereunto, must necessarily proue their owne greater For if they did not approue that vse, then we aske why they are produced as patron [...] thereof? If they did, but yet as erring herein, by thinking that soules which enioy not beatifiea visione, ought to be vsually prayed vnto▪ then do they▪ by douying their authoritie in an halfe, [...]each men a libertie to except against them in the whole point of Ina [...]cation. intanglement.
6 Thirdy, none will denie, but that religious praier is the naturall child of Iac. 1. Let him pray in saith:—for he that doubreth &c faith, and that faith receiueth her off-spring by the vertue of an infallible truth: but Inuocation, (euen that which we disproue) in the first hatching of it, was deliuered but in these doubtfull termes of, S [...] dixe [...]i [...] Sancto [...] curam gerere nostrae [...] lu [...]s, & pro nobis orare, non erit inconueniens. Orig. lib. in Cant cap. 2. in h [...]c verba, Ordinate charitatem, [...]go sic arbitror, eos qui do [...]unt orationibus suis nos iuuare. Idem in Matth. 16. and Greg. Nazianzen. [...]rat. in landem Basil. Et nunc quidem in coeli [...] est, & sacrifici [...] illic pro nobis offert [...]. vt puto. And, Audi Constantini anima, [...]. Nazianzen. Orat. 1. in Iulian. if a man shall say so, or, it is not inconuenient to say so; or, as I suppose; or, if he haue any sence of our praier. This was the nature of it whilest it was yet but an Embryon, as now hath appeared by Origen, whom notwithstanding our learned Aduersarie Sanctos iam in coelo inuocandos esse, vt pro nobis orent.—Asserunt Patres Graeci, Origene [...] anno 230. [...] Thesaur. Cont [...]u [...]r. tom. 1. lib. 5. art. 6. Coccius produceth for the first Father that hath patronized this Inuocation, when as yet he professeth to confirme the doctrine of all Romish articles now controuerted, by the currant of all antiquitie. Which may be vnto vs an euidence, that this their doctrine neither was primitiuely ancient, which can find no direct Father of it before Origen, who liued 230. years after Christ; nor yet any doctrine of faith, which had then no better a foundation then if, and I suppose, &c.
7 Fourthly, there was a long time after Origen, before this bird was so full fethered, as to be vsed in the publike Liturgies of the Churches by a solemne inuocation of any Saint: which we may the rather presume to be true, because their foresaid Doctor Coccius could not alledge any example hereof, whēas notwithstanding he is not sparing to proue, that Sanctos in coelo triumphantes, pro nobis or are:—Asserunt variarum Gentium [...]turgiae: Romana à Petro conscripta,—Domine, miserationes tuas nobis [...]agire intercessionibus sanctae Dei genit [...]icis, & omnium sanctorum tuorum: & Liturgia alia Rom. vltra annos 1100. vsa est: Memoriam venerantes, imprimis glorio [...]ae Virginis, & Apostolorum—quorum intercessione concede vt protectione tua muniamur—. [...]aturgia Hierosol. authore lacobo.—vt precibus eorum misericordiam consequamur. Whereunto he adioyneth, Liturgiam Aethiopicam á sancto Matthaeo, & Mediolanensem à S. Barn [...]ba: & post ab Ambrosio [...]. [...] Coccius Th [...]saur. qu [...] supra, Art. 4. the Saints triumphāt do pray for vs, by (as he calleth them) most ancie [...]t Liturgies, as of Rome, Hierusalem, Aethiopia, and Millane; wherein there is not any voice of praying vnto Saints in heauen, that they may pray vnto God for the good of soules, but onely that they on earth do pray vnto God to heare the praiers of his glorified Saints, in behalfe of the members of the militant Church: which is no direct inuocation of Saints, but vnto God: wherein there can be no danger of Idolatrie.
8 As for diuerse kind of praiers made by Fathers in some panegyricall or funerall orations, at the praising of the then departed, by way of a Rhetoricall Such was that Rhetoricall Apostrophé of S. Hierom vnto Paul [...] in his funerall oration: Vale, ô Paula, & cultoris tui vltimam senectutem precibus tuis iuua. Hieron. Epitaph. Paulae. Tom. 1. Such was Greg. Nazianz [...]s Apostrop [...]é, Orat. in Iulian. & Orat. de laude Basil. Greg. Nyssen. Orat. in Theodor. Chrysost. ad pop. Antioch. Ambros. lib. de Vid [...], the ch [...]efe testimonies obiected by Bell [...]rm. lib. 1. d [...] bea [...]. Sanct. cap. 19. & alibi. Apostrophé, they ought not to be obiected, because our Aduersa [...]
it, not that they did, but that if they should pray for the liuing. And is not the verie like tenour of supposition vsed by the Apostle? If an Angell from heauen shall preach any other thing besides that which you haue receiued, hold him accursed. This doth not import, that therefore some Angell from heauen either could, or did vse to preach any extrauagant doctrine, but (as▪ their Iesuit Gal. 1. Si Angelus Euangeli [...]auent praeter id, &c. Est Hyperbolies loqu [...]tio, & or atio conditionalis, ac vera,—quamuis nec antecedens, nec consequens sit possibile. Salmeron Ies. in [...] locum. Salmeron truly noteth) it is spoken by an hyperbole and excesse, signifying that although (to suppose a thing impossible) an Angell should so preach, yet he were to be held accursed.
15 But why do we spend time in confutation of other arguments wrested from the texts of the old Testament? Their Iesuite Salmeron will make vp our conclusion, Patriarchae in veteri Testamento nondum [...]rant beati, ideò nihil de hac re habetur expr [...]ssum. Salmeron Ies. comment. in 1. Tim. 2. disp. 2. art 7. §. Primum. And againe: Respondeo, non fuisse in more, in veteri Testamento adeundi Sanctos intercessores, quia nondum erant [...]eati, nec tantus illis honos debebatur, vt nunc defunctis, & erat periculum idololatriae. Salmeron Iesu [...]ta ibid. disp. 8. The Patriarchs of the old Testament (saith he) were not in the state of blessednesse before the coming of Christ; therefore is there nothing expresly writtē in the old Testament of Inuocation of soules departed, neither was this honour due vnto them for feare of Idolatrie. Thus farre concerning the old Testament: we in the second place passe on to the new, prouing likewise
That there is no expresse direction for their Inuocation out of the new Testament, vntill we come vnto the Apocalypse: euen by the confessions of our learned Aduersaries.
SECT. 4.
16 First, the good seruant is promised a reward of blessednesse, Matth. 24. 46. euen to be placed our all that his Lord hath. This, in the opinion of their Cardinall, & of another Iesuit, must signifie, that Matth. 24. 46. Beatus ille seruus, quem, cùm venerit, inuenerit sic facientem, Amen, dico, constituet cum super omnia.] id est, super Ecclesiam vt Pastorem. Ergo per Sanct [...]s Ecclesiam protectione c [...] tinua conseruat, & Sancti ante resurrectionem accipiunt potestatem regendi Ecclesiam. Bellar. lib. 1 de bo [...], Sanct. cap. 28. §. Idem &c. & §. Quartò quia. And Coster. Ies. Enchirid. cap. 14. Saints, after their departure, are made protectors of the Church (meaning the militāt Church of Christ) wheras, indeed, by the context it is plaine, euen in the iudgement of their Iesuite Maldonate, that it is Haec est expheano praecedentis parabolae, vers 23. [Super multa constitue [...] eum] qua parte di biū non est secundū Chr [...]sti aduentū significari qui longo post tempor [...] futurus erat, &c. Mald. Ies. com in Matth. 25. 31. & v. 19. &c. an explanation of the Parable going before, cap. 25. 19. where it is said [a long time after will his Lord come] whereby, doubtlesse is meant the second coming of Christ. And in the same Chapter it is said, When his Lord shall come. The errour then of their former obiection is a misapplying of the text vnto the time before the resurrection: which cannot be vnderstood, but of the second coming of Christ.
17 Secondly, S. Paul, Rom. 2. pronounceth glorie, honour, and (according to the vulgar Latin) incorruption vnto euerie one that worketh good. Hence their Cardinall frameth his argument, concluding, that therefore Ro [...]. 2 [...]loriam, honorē, incorruptionē omni operanti bonum Frgo Sanctis debetur à nobis honor religio [...]. Bellar. lib 1 de beat. Sa [...]ct. cap. 13. §. Denique. there is religious honour and worship due from vs vnto the Saints; neuer regarding that the Apostle speaketh not of an honour to be performed of vs in this life, but of that eternall and consummate blessednesse of soule and bodie, which they shall enioy in the resurrection of the iust, as their owne Iesuite Loquitur de die iudicij, & significat aeterna bona cum animi & corporis incorruptione coniuncta. Pererius Ies. in cum locum. And the Rhemists by Honour, vnderstand Celestiall blessednesse. vpon the same place. Pererius hath truly collected out of the text.
[Page 231] 18 Thirdly, S. Peter 2. Epist. 1. 15. writing vnto the dispersed Christians, (according vnto the English translation of the Rhemists,) saith, I will do my diligence you to haue often after my decease also, that you may keepe a memorie of these things: which words their Iesuits Salmeron, Suarez, and Bellarmine do iudge for their purpose, In 2. Pet. 1. 15 Dabo operam frequenter vos habere post obitum meum, vt horum memoriam faciatis.] Quibus ostenditur Sanctos defunctos cognoscere preces viuentium. Salmeron Ies. in 1. Cor. 13. disp. 21. Sunt egregia verba Petti, quibus hoc probemus. Suarez Ies. tom. 2. pag 250. q. 17. disp. 23. §. 2. Bellar. lib. 1. de beat. Sanct. cap. 18. Quomodo autem dabit operam, nisi orando & precando? Salmeron Ies in locum Petri. excellent to proue, that Peter after his departure would remember them: and this must needs be (say they) by praying for them. We may answer, (not to stand vpon their bad Latine, and worse English translation) that the true constructiō of the words is, that S. Peter promiseth to Dabo operā, id est, ordinabodum sum in via vt vos habeatis post mortem meam libros, qui vobis haec in memoriam reuocent, vt horum memoriam habeatis, id est, doctrinam meam impleatis. Ca [...]etanus Cardin. in [...]um locum. prouide whilest he is in the way (that is in this life) that they should haue his bookes (namely, his Epistles) which after his departure might put them in mind of such things: So saith their Cardinall Caietane; which their Aquinas expresseth in other words, Dabo operam, ni [...]irùm, Dum viuo, commonendo vos, &c. Aquinas in [...]um locum. I will do my diligence whilest I liue, in warning you, &c. And is as much as if he had said (saith their Iesuite Salmeron,) Quasi dicat, vt post obitum meum possitis horum frequenter meminisse Emmanuel Sa Ies. in [...]um locum. I will endeuour that after my departure you may haue these things in frequent remembrance: and this sence their Gagnaeus calleth an Dilucida explicatio. Gagnaeus in cum locum. euident interpretation. We see then their obiectiō to pretend, that S. Peter after his departure out of this life would remember them: our answer from their Doctors is, that Saint Peter intended to prouide that after his departure they might remember him in his doctrine. And what can the words do his diligence else signifie? In earth we know there is a place for care and diligence, & in heauen all teares (whereby is signified all care and paines) are wiped away. In this question we againe appeale vnto their owne Iesuite Salmeron, who saith, that Nihil de hac re inuenitur in Epistolis Pauli, vel Canonicis, atque Catholicis aliorum, quae ob alias speciales materias scriptae fuerunt. Salmeron Ies. com. in 1. Tim 2. disp. 2. art. 7. §. Primum. there is not any thing found either in the Epistles of S. Paul, or of S. Peter for this purpose: and therefore doth take his flight vnto the booke of the Apocalypse, where, he saith, there is occasion of this doctrine: which is next to be examined, we prouing
That the Inuocation of Saints departed is not reuealed in the booke of Reuelation: from the confession of our Aduersaries.
SECT. 5.
19 S. Iohn in his Reuelation cap. 6. telleth vs of the Saints vnder the Alter, which crie vnto Christ for reuenge vpon them that spilt their bloud: whereupon Cardinall Bellarmine and Ecchius argue thus; In Apocalypsi verò, vbi erat locus scribendi futuros successus Ecclesiae per modum prophetiae, & praesertim status gloriae [...]am inchoatus expr [...]st habetur, vt Apoc 6 10. Animae interfectorum sub Altari clamant, Vindica sanguinem nostrum de ijs qui inhabitant terram.] Salmeron Ies. ibid. disp. 7. §. Sed cum. Si animae sanctorum Martyrum vindictam petunt de interfectoribus, ergo multò magis misericordiam petunt pro fratribus suis. Bellar. lib. 1 de beat. Sanct. cap. 18. §. Locus 6. and Salmer. Ies. in the place alreadi [...] cited, and Costerus Ies. Enchirid. If the Saints departed do pray for reuenge against their enemies, it is likely they do pray for blessednesse for their friends and brethren. The consequence is good, but the Antecedent is naught, because those Saints there mentioned, do not properly pray for reuenge: which their Iesuite Ribera did right well vnderstand; Quaeritur quomodo mortui vindictam petant de interfectoribus suis, quos viui vt proximos suos amabant. Absit autem vt sancti sint in vita feliciore crudeles. Quaestio facilè soluitur, si dicimus cor [...]ora Sanctorum conspersa cruore vltionem de interf [...]ctoribus petere, sicut Gen. 4. Sanguis Abel dicitur clamare ad Deum contra Cain interfectorem. Ribera Ies. com. in Apoc. 6. The question is, [Page 232] (saith he) how these soules vnder the Altar did pray for reuenge vpon their enemies after their death, who in their life time did pray to God to forgiue them; God forbid (saith he) we should thinke that the Saints are made more cruell by their blessednesse: but the question is easily assoiled, that the bodies of the Saints embrued with bloud did crie for vengeance, euen as the bloud of Abelis said, Gen. 4. to haue cried for vengeance against Cain. And lest any scruple might arise from the word soules, which are said to crie, their Iesuite Viega doth preuent it, saying, that it is the vse of Scripture by Nec te mo [...]eat quòd animae dicuntur, quia animae pro hom [...]ibus ipsis sumuntur, vt saepè aliâs. Viega Ies. in cum locum. soules to signifie men. Now the crie of Abels bloud (as their Iesuite Pererius noteth from S. Augustine) Clamor Abel clamor non vocis erat, sed rationis. Perer. Ies. Com. in Gen. 4. Per illud [Subtus Altare] quidam intelligunt Christum, ita, vt esse sub Altari, sit esse sub testificatione nominis Christiani. Vasquez Ies. tom. 1. in 1. 2. Thom. disp. 19. q. 4. cap. 3. was not a crie of voice, but of reason: God discerning things not by sense, but by equitie and iustice: A Vox quae non per aures auditur, sed quae occidentium conscientiam perstringit. Chrysost T [...]m. 3. Serm. de Inuentio & Maximo. voice (saith S. Chrysostome) which doth not speake in the eare, but which pierceth the conscience and heart of murtherers. And this fallacy is an obtruding of a literall sence in stead of a metaphoricall.
20 Their last place is out of Apoc. 5. 8. according vnto the Rhemish translation, thus: [The foure and twenty Seniors fell before the Lambe, hauing euery one harpes, and golden vials full of odors, which are the praiers of the Saints.] Hereby it is plaine (say the same translators) that the Saints in heauen offer vp the praiers of the faithfull, as incense: and so the Protestants may haue no excuse of their errour, that the Saints haue no knowledge of our affaires, or desires; which is also the argument of their Bellarment to p [...]ue Sanctos orare pro nobis, vrgeth the same saying, Quem locum exponentes Primasius, Richard is, Scholia Graeca apud Oecumen. & Gagnaeus, dicunt orationes illas esse intercessiones pro stabilitate infirmorum. Bellar. lib. 1. de beat. Sanct. cap. 18. §. Tertius locus. See also Ecchius Enchirid. and Salmer. Ies. com. in 1. Tim. 2. disp. 7. Cardinall. But if we by the Viginti quatuor Seniores, &c.] Augustinus, Beda, Primasius, vniuersam Ecclesiam intelligunt: vt Gregorius exponit, Sancti sunt praedicatores: communis expositio, quam sequitur Glossa, Richardus, Rupertus, & alij sign. praestantiss [...]mos quosque Sanctos, p [...] cipuè Praelatos & Doctores vtriusque Testamenti, duodecim Patriarchas, & duodecim Apostolos. Viega Ies. com. in Apoc. c. 4. §. 14. How? as they are now triumphant in heauen? no, nothing maketh for this, but that the foure and twentie are said to be in heauen. But chap. 8. 1. where it is, Silence was made in heauen halfe an houre: by [Heauen] their Iesuite vnderstandeth t [...] militant Church: [In coelo] id est, in Ecclesia: [media hora] id est, per biennium tempore Iuliani: [Factum est silentium,] id est, nulla vox Christi publicè audiebatur, vt etiam Hieronymus, & Lyranus exponunt. Idem in Apoc. 8. 1. §. 1. Commu [...] expositio (of the former text, Apoc. 5.) Bedae, Primasij, Ruperti, Hugonis per [Citharas] carnis mortificationem intelligit: Nos verò diuinarum laudum commemorationem intelligimus, quas 24 Seniores mort ficanone carnis, & verbi diuint praedicatione denunciant. [Phiala [...]] id est, corda Sanctorum. foure and twentie Seniors, shal vnderstand the Preachers and Doctors of the Church militant; by Harps the mortification of the flesh; by Vials the hearts of Saints; by odours the praiers of the Saints; but such Saints as are beaten & bruised by affliction, thereby (as by spices braied) their praiers, as incense, are made more feruent and odoriferous: which their Iesuite Viega holdeth to be the true and proper exposition of this place, confirming it (as he saith) by the testimonies of S. Gregorie, Bede, Primasius, Rupertus, and the common interpretation: then haue our Aduersaries proued themselues no good markemen.
21 So againe they do in another text Apoc. 8. 3. where it is written, according to the translation of the Rhemists: According to the Rhemish Translation. And another Angell came and stood before the Altar, hauing a golden censar, and there were giuen vnto him many incenses, that he should giue of the praiers of Saints ascended of the Angell before God, &c. Whence those Annotators (supposing that by If this be Sa [...]nt Michael, or any Angell, and not Christ, as some take it, which offereth vp prayers,—hereby we conclude against Protestants', that it derogateth not from Christ, that Angels doe offer our prayers vnto God. Rhemists annot. in Ap [...] [...]alyp. 8. 3. Angell is not meant Christ, but Michael, or some other Angell,) do intimate, that there is the same function of Angels in praying for the Saints vpon earth: but this we may omit, because this interpretation is by them but doubtfully obiected, and [Page 233] Bellar. lib. 1. de beat. Sanct. c. 18. omitteth this place. neglected by their Cardinall, and in a manner contiadicted by their Iesuite Viega; who from a common consent expoundeth the place, to signifie, that Interpretes reliqui omnes per Angelum intelligunt Christum.—Data sunt Incensa Christo, hoc est, omnium electorum orationes, quoniam orationes Ecclesiae per summum Pontificem Christ [...]m Deo offctuntur, nam per Christum Mediatorem omnia munera nostra Deo Patri init [...]mus: per Dominum nostrum Iesu i [...] Ch [...]i [...]tum. Viega Ies. comment. in Apoc. 8. And againe, Oranones, quae sunt eò feruentiores, quò illi magis laboribus p [...]emuntur, & in ignem tribulationis tanquam aromata inijc [...]untur:—ignis Thymiamatis est carnis mortificatio. Ibid. comment. in cap. 5. Apo [...]al. the praiers of all the elect are deliuered vnto our high Priest and Mediator Christ Iesus, when they end their praiers with this clause, [through Iesus Christ our Lord.] After the discussing of particular places, peruerted by our Aduersaries vnto ext [...]auagant sences, we adde
A confirmation of our former proofes by more generall confessions of our learned Aduersaries, shewing that the Article of the Inuocation of soules departed, is not expressed in the old and new Testament: and our argument arising thereupon.
SECT. 6.
22 With great diligence haue the Romanists searched the Scriptures for defence of their Inuocation, & with no lesse presumption haue they said, Bellarmine▪ and others in the former Sections. We haue proued it out of both Testaments; seeing that al their particular instāces haue bin confuted by their owne Doctors: amongst whom some furthermore say more largely, that See the Iesuite Salmeron, and others aboue. in the old Testament the Patriarchs vsed not to be inuocated, both because they were not in perfect state of blessednesse, and also because there had bene then a danger of Idolatrie to offer that honour vnto them. And for the new Testamēt, we haue two witnesses, Ecchius, & their Iesuit Salmerō, whose authority may seeme to cōmaund their assent: they say that Non est expressum in nouo Testament [...] in Scripturis (sed in Traditione) quia in primitiua Ecclesia durum esset [...]d Iudaeis praecipere▪ & occafio d [...]etur Gentibus putandi sibi exhibito [...] esse mul tos deos pro multitudine deorum, quosreliquerant. Dubium tamen non est, quin Ecclesi [...] Apostoli eam tradi [...]erint. Salmeron Ies. com. in 1. Tim. 2. disp. 7. §. Postremo. Explicité non est precepta Sanctor [...] defunctorum inuocatio in sacris literis, &c. Ecchius Enchirid. it was not expressed in the new Testamēt, because in the primitiue Church the Iewes would haue thought it an hard matter to be commaunded to inuocate Saints departed, and the Gentiles would haue taken an occasion to haue thought that the worship of new Gods had bene prescribed vnto them: These reasons do equally confute their second hold, when they say, that it was a For if that Tradition were then [...], the danger of scandall would haue bene the same: if it were conce [...]led in the pri [...]ltiue Church during the more generall conuersion of the Iewes and Gentiles, then was it not in vse of a long time, and our comfort [...] this that our practise is agreeable vnto the forme of the primitiue Church. tradition: for so also might they haue bene, bewitched with idolatrous fancies.
23 In briefe, these obseruations of our Aduersaries proofes of Inuocation from Scriptures (which are found no lesse vainely then vehemently obiected against vs) do greatly perswade vs that they in thus contending, haue wrangled with their owne consciences against the light of truth.
24 The conclusion which we gather from our Aduersaries, confessing that in the Iewish Church the people of God did not vse to inuocate Abraham and the Patriarths, is, that therefore the doctrine of the like inuocation of Saints departed is not iustifiable among Christians: which consequent is fortified by the iudgment of S. Esaias Propheta dixit. [Tues Pater noster, qu [...]s Abraham nesci [...]t nos, Israel non [...]ognourt n [...]s:] Si tanti Patriarchae, quid orga populum à se procreatum ageretur ignorauerint, quomodo mortui viuo [...]um rebus atque actionibus cognoseen. dis, ad [...]uandisue miscenturi A [...]g [...]st. lib. de [...]. cap. 13. Tom. 4. Augustine, who applieth the speech of Gods people in Esay, saying vnto God, [thou art our Father, for Abraham knoweth vs not, [...]
[...] shipped God the Creator of all things: but were not accepted, because albeit they beleeued thereby to worship but one God, who was indeed in those things which they worshipped, yet was he not in them after that manner as they conceiued. As yet there is not found among them an vniuersall consent in this faith.
30 Againe, their Cardinall Bellarmine doth report of Pope Adrian, that he Adrianus Papa de [...]ep [...] à Synodo [...], iudica [...]t praedecessorem [...]usi Honorium [...] haereticum. Bellarm. lib. 4. de Po [...], cap. 11. §. Ad qua [...]tam. being deceiued by a Synode, did condemne his predecessor Pope Honorius for an heretike. If this be true, then are our Aduersaries easily catched in their owne snare: for how must they not necessarily confesse, that the Pope may erre in canonizing an vniust man, as they haue willingly acknowledged, that he hath erred in condemning the iust? seeing that an equal Esa. [...]. 20. woe is pronounced by God against them that call euill good, as to them that call good euill. And thus are they become void of all pretence of any ground of faith, in this part of worship.
31 Furthermore, (not to insist vpon these particular Saints, to wit, Gregory, Christopher, and Katherine, &c.) we need but to point at their owne Authors, such as were Prota [...] Bona [...]enturam, qui [...] Parisi ensis impieta [...] vocantis in dubium gesta & ex [...]mpla sanctorum. Cath [...] rinus annot. in Caiet. pag. 129. Gulielmus Parisiensis, Multi sunt, quorum sententiae haereticae habentur, ipsi tamen censentur in ca [...]one Sanctorum. Agrippa de Vanit. scient. Agrippa, Erasmus Catherinae Se [...]nfis canoni [...]ationem impi [...] [...]. Catha [...]. qu [...] supra. pag. 128. Erasmus, and their Cardinall Bessarius Cardinalis dixit, videre se Romae [...] vitam improbàrat: s [...] valdè dubitaro dixit, vtrùm vera essent, quae ab antiqui [...] prodita fuerunt. B [...]dinu [...] M [...]thod. hist. cap. 4. Bessarius, calling in question the liues of some of their Saints; of which number some were canonized in their persons, whose opinions were condemned as hereticall: and some, whose liues he himselfe being an eie-witnesse, said he did dislike. Which sheweth that their Romish catalogue of Saints is not worthie of faith.
32 Lastly, this their Oracle of their faith, to wit, the Popes iudgement, may seeme to lose some credit for want of antiquitie, because Primus Po [...]tifex qui legitur Sanctos canonizasse fuit, ni fallor, Leo [...]ertius. Bellar. lib. 1. de beat. Sanct. cap. 8. Sanctus Leo anno octingentefimo tertio Vuerdam nauigauit, & Sanctum Su [...]bertum in Sanctorum numero reposuit. Azoriu [...] Ies. Instit. Moral. part. 2. lib. 5. cap. 6. the first Pope that Cardinall Bellarmine can find for a president in this act of canonizing Saints, was Leo the third, who gouerned that See not till about Leo tertius fuit anno 796. Cost [...]rus I [...]s. in Catalogo Pont. seuen hundred and nintie yeares after Christ: so verie a nouice, in respect, is the father of their faith. Thus we haue heard some of the Romish Doctors from reason and experience, by their owne confessions, yeelding vs this Antecedent, viz. their act of canonizing Saints, whom they do inuocate, to be deceiueable: which being supposed, the other Romanists haue approued this consequence, viz. that then the greatest part of Romish worship ought to be abolished. We proceed to shew a greater vncertaintie of their faith in this point, viz.
The vncertaintie of our Romane Aduersaries in the question of what soules are to be inuocated: and the inualiditie of their obiection taken from the Article of the communion of Saints.
SECT. 8.
33 The principall and most popular argument, whereby our Aduersaries do possesse the minds of the vniudicious, is (as we finde in their Iesuite Posseuine) to perswade them, that Protestants by denying the doctrine of Inuocation, do destroy the V [...]s, (appell [...] Lutheranos) quib [...] articulus Symboli de communione Sanctorum non [...] duiti non est [...] ▪ Sanctorum, à quibus auertistis & fidem. Pos. [...] in refut. [...] Chitrai. Article of the communion of Saints: which Article [Page 237] their owne Vt & vo [...] 1. Ioh. 1.—haec societas in communione Sanctorum sita est. And a litle after, Omnium Sacramentorum fructus ad vniuersos fideles pe [...] tinet—communio charitati [...], vnde Christus formam orationis praescripsit, panem nostrum, non mesi: cōmunio membrorum, seu sym pathiae, siue dolendi & gaudendi:—communio donorsi, spiritualium: alij Apostoli, alij Doctores,—& temporalium subueniendo egentibus. Cateclusm. Romanus, ex decreto Concil. Trid. & Pij Quinti Ponti [...]icis iussu editus, in hunc Articulum, Romane Catechisme (published by the decree of the Councell of Trent, and the commaund of Pius Quintus then Pope) doth onely expound, to signifie the communion which the militant and visible Church hath by the spirit of charitie in Sacraments, and visible functions, through a sympathie of the members thereof. As for the other communion of the Church specified by S. Iohn, * that you (saith he) may haue fellowship with vs, and that our fellowship may be with the Father & the Sonne: it signifieth the vnion of one faith, by one Spirit, in one head Christ, to one hope of a complete and euerlasting blessednesse, wherein all the faithfull haue bene alwaies linked together, and shall be vnto the end of the world.
34 But the obiectors make three combinations of soules, wherein they pretend a spirituall communion: first is of the soules in Purgatorie with the liuing vpon earth: and of those soules their Cardinall auoucheth, that Non est incredibile animas in Purgatorio pro nobis orare, atque impetrare Bellar. lib. 2▪ de Purgas. cap. 15. §. Quod autem. it is not incredible, but that they in Purgatorie pray for vs: yet (as they confesse) the iudgement of Thomas contrarium in 2. 2. q. 83. art. 3. Bellar. ibid. Et Alexander part. 4. q 26. memb. 3. Azor. Ies. Instit. Moral. part. 1. lib. 9. cap. 10. Aquinas, and the Communis sententia est, eos minimè orare pro nobis. Azor. ibid. §. Sanctus Thomas. common opinion of the Schoole doth hold the contrarie; albeit they conceiue of soules in Purgatorie as of spirits, Animae in Purgatorio, etiamsi inferiores sint nobis, ratione poenarum, tamen superiores sunt ratione gratiae & charitatis, in quam [...]am confirmatae sunt. Bellar. lib. 2. de Purg. cap. 15. §. Praeterea. more gracious in the sight of God, and more abounding in charity then are the soules of the liuing. Wherefore their Church praying for them, and Ra [...]o [...]orum est, quia non cons [...]euit Ecclesia eos orare. Azor. quo suprà. not vsing to pray vnto them, may seeme in her religion not to stand so much vpon their beleefe of the communion of Saints, or euidence of truth, as vpon presumption. But if we suppose that those soules do pray for vs, yet this ingendereth another doubt, viz. whether we must therefore pray vnto them. Here againe we find our Aduersaries as planets in variable oppositions; Contrà alij opinantur, posse no [...] ad eos precas ditigere, quia Dei gratia & charitate sunt praed [...]ti: & vel Angelorum ministerio, vel Dei munere possunt preces nostras cognoscere. Azor. Ies. Instit. Moral. lib. 1. cap. 10. Some thinke (saith their Iesuite Azorius) that we may pray vnto them, because they are endued with charitie, and either by the ministerie of Angels, or by the helpe of God may vnderstand our praiers: neuerthelesse their Cardinall Bellarmine, contrarily supposing that they pray for vs, Q [...]anquam it a sit, tamen superfluum videtur, ab ijs petere vt pro nobis orent, quia non possunt ordinariè cog [...]o [...]ce [...]e quid agamus in particulari, sed solùm in genere sciunt nos in multis [...]. Bellar▪ lib. 2. de Purg. c. 15. §. Praetere [...] animae. yet were it a thing superfluous for vs (saith he) to inuocate them, because ordinarily they cannot vnderstand our praiers, nor know our particular wants.
55 Now what the iudgement of Protestants is in the case of Inuocation, our Aduersaries will report: Dicunt Protestantes, Sanctos orare pro nobis, sed tantùm in genere. Bellar. lib. 1. de beat. Sanct. cap. 15. & in seqq. Protestants do grant (saith their Cardinall) that the Saints in heauen do pray for the Church militant in generall: yet Argumentum tertium (of the Protestants) Sancti iam defuncti non cog [...]oscunt viuentium prece [...]: ergo frustrà inuocantur.— because the Saints do not know the praiers of the liuing, therefore are they not to be inuocated vpon. And is not this consequence of Protestants iustifiable? Respondeo, huius argumenti nec bonam esse consequentiam, nec verum esse quod assomitu [...]: Itaque primum. conseq [...]tio negari potest.—Certè non frustr [...] inuocan [...]r Sancti, [...] demus [...]os non [...], neque cognoscere pr [...]ce [...] nostras. Bellarm. lib. 1. de beat. Sanct. cap. 20. §. Respondeo, huius. I answer (saith the same Cardinall) the consequence is not good: which notwithstanding himselfe hath already made good, where he said, that See aboue. it were a superfluous thing to pray vnto the soules in Purgatory, because they do not ordinarily know what we do in particular.
[Page 238] 36 They make a second combination of soules betweene them in Purgatorie and the Saints in heauen: and are among themselues deuided, some Circa or a [...]iones Beatorum pro animab [...]s in Purgat [...]rio, non defuerunt [...] Caeholic [...], qui nagarune or are [...]eatos pro animabus Purgatorij.—Nihilo [...]in [...]s certum exis [...] ino, Sanctos beatos pro eis o [...] are. Suarez les. Tom. 4. disp. 48 Sect. 5. nu 6. thinke that the blessed Saints did pray for the soules in Purgatory, and some thinke not. Whereby we note (to omit a praier in the Church, which in the outward tenour Animaduer [...] Ecclesiá in istis or ationibus pro defunctis or a [...]e vt liberentur non tan [...]ùm à poenis Purgatorij, sed à Gehenna, & poena aeterna inserni.—Verior sensus est, ita pro ijs orar [...], vt tamen repra [...]e [...]ct d [...] exitus corum, id est, vt ante mortem ita praeucuiantur, vt per viam sa [...]s incedant. Suarez ibid. num. 12. intreateth for deliuerance of soules out of hell, and paines eternall) how easie it is for men to be wise aboue their reach in the search of things which are vnsearchable.
37 The third respect is betweene the soules of the liuing, and the spirits of young infants dying shortly after Baptisme, who do (in their opinion) immediatly and infallibly ascend vnto heauenly mansions. From which consideration there ariseth this question, Quaeritu [...] an singulos etiam paruulos, qui baptis [...]ate [...]b luti ad c [...]lestei [...] stat [...] p [...]t [...]iam c [...]uolârunt, iure possimus orare. Respondeo, Ecclesiam non quidem singulorum iustorum & beatorum animas deprecari, priuatim tamen quisque potest eas singular animas or are, quas piè credit in coelum esse receptas. Az [...]r. Ies. Instit. Moral. part. 1. lib. 9. cap. 10. §. Decimo tertio. The word Singul [...]rum, doth not signifie all, but any particular one; for the s [...]e question is there made concerning singulos Angelos, and he gra [...]teth that some particular Angels are prayed vnto, but denieth that the case is alike of Infants. whether any such Iufants may in publike be particularly praied vnto. The Church (saith their Azotius) vseth it not, that is, vseth no such praier vnto any such particular Infant. But why? is there any childhood in glorified Saints? is there ignorance in blessednesse, or differēce of age in eternitie? Let them now, if it please them, satisfie vs, or rather themselues, why they refuse the publike and particular Inuocation of such blessed Infants, Non enim negamus quin Infantes recè [...]s baptizati saluentur, si statim ex hac vita discedant.—Censentur totam legem implere. Bellarm. lib. 4. de Iustif. cap. 7. who, in the iudgement of their owne Church, are infallibly in the state of glory; and yet exercise a function of canonizing men, whom they make to be their publike Aduocates, wherein (as hath bene confessed) they both may, and haue bene deceiued: which argueth that their Church is not directed with the spirit of an infallible truth. And yet we wish that this were their greatest errour: for we proceed to demonstrate
Manifold Idolatrie in the practise of Inuocation in the Romish Church, which is another degeneration from antiquitie. This is proued both by the conseguences and confessions of our learned Aduersaries: and first by laying downe the description of Idolatrie.
SECT. 9.
38 Although our Aduersaries might be permitted to professe the doctrine of Inuocation, yet their manner of inuocating may be such as the changing of Act. 14. 12. Barnabas into Iupiter, and Paul into Mercurie, and so, by a kind of translated Idolatry, dishonour God in honouring of his Saints: which we examine by their owne rules. And first Idolatrie is described by their Iesuite Valentian, to be Idolol [...]ria est, honorem, qui soli Deo debetur, tribuere creaturae—hono [...] [...] est quiequid verborum aut o [...]iclorum omnin [...] accommo [...] est ad gig [...]c [...]d [...]m [...] in diuinam maiestatem propri [...] conuer [...]iat, siue directè, siue indirectè. Gregor. Valent. Ies. lib. 1. de Idol. whensoeuer a man intendeth to apploe vnto any creature, either by words, or by actions, any estimation which is proper vnto the maiestie of God, whether is be done directly, [...] indirectly.
39 Such was the case of the ancient hereticks Colliridians, who although [Page 239] they beleeued not the Virgine Mary to be God, yet (as Cardinall Bellarmine confesseth) they Cùm non secus ac Deus inuocatur: ita olim quidā Mariam, quos Epiphanius refellit. Hares. 79. inuocated her with an honour due vnto God; and were anciently confuted by Epiphanius. Which manner of indirect honour, we thinke will appeare to be as rife in the Romish worshippers, as were the Matth. 13. Tares sowne by the enuious one in the time that the husbandmen were asleepe. And for proofe hereof we may be contented (although it be but one) with
An example of the sacrilegious and idolatrous worship practised by the Romanists, in Inuocation and adoration of the blessed Virgine: by euidences both from their words, and actions.
SECT. 10.
40 We contend not against the honour of preheminence ascribed vnto that glorious person, before all other vessels of blessednesse. We let our Aduersaries call her, as they do, Praecipua est Sanctorum. Bellar. lib. 1. de beat. Sanct. cap. 15. the worthiest of the Saints, the Bellar. See at the letter, d. Queene of heauen; and if they will, also (as generally praying for vs through the mediation of Christ, but not to be inuocated) our Aduocate: for such like encomiasticall praises their Martinus Lutherus commē. super Magnificat. Persona est superior cunctis, cui nemo sit par, &c. Oecolampadius de laudando in Maria Deo: Templum est sanctiss.—Regina est omnis [...] super omnes,—quis non rapiatur in amorem eius, quam Deus ipse de [...] mat, quam vo [...]erantur Angeli & Archangeli,—quae humani generis est Aduocata, & Regina appellatur misericordiae? &c. Et Bullingerus de B Virg. Excellentissima sunt in Maria omnia, & hoc splendidiora, quo proficiscebantur à fide sinceriore, & flagrantiore Dei dilectione. Coccius tom. 1. lib. 3. art. 6. alledging other Protestants to the same purpose. Coccius doth acknowledge to be vsed of diuerse Protestants, and others. But our dispute is about the excesse of worship not much differing from the forenamed heresie of the Collyridians.
41 We know that their Incidi in hominem de schola Caluini, qui mihi alioqui perhumanus, & candidus videretur, eoque vteret familiariter, vt eum, si quo mode possem, ab illa insania reuocarem.—Respondebat, caulam praecipuam ess: (cur â communione Ecclesiae discessent) quôd Sanctos in precibus inuocaremus, quó [...]que eo modo diuinitatem illis affingeremus. At hae imposturae mendaciaue impudentissima sunt, quis enim Catholicorum vnquam vni vero Deo, vel Martyrum, vel Apostolorum, vel Angelorum, aut ipsam denique coeli Reginam—Mariam vllo modo aequa [...]? Bellar. praf. in controuer de Eccles. milit. §. Incidi. Cardinall doth contest in behalfe of all Romanists, saying, Who euer honoured the Queene of heauen, the Virgin Mary, with any worship wherby she is equalled vnto God? and inueigheth against Protestants, as against imposterous lyers, who make this a pretence of diuiding themselues from the Romish Church. But the truth hereof we permit vnto any of sincere iudgement, to trie this by their own words & actiōs, who make the Iniquitatem, quae separauit inter nos & Deum, vicit Mariae bonitas, quae maxima futura erat, quae & omnem mensuram excederet. Ozorius Ies. [...]. tom. 3 Conc. 1. in Annunciat. B Virginis Maria. blessed Virgine (we do but report the publike sentences of Romish Iesuits, and others) to exceed all measure of goodnesse: to account her Constituta est super omnem creaturam, & quicunque Iesu curuat genu, Matri quoque pronus supplicat: & Filij gloriam cum Matre non tam communem iudico quàm eandem. Viega Ies. comm in Apoc. 12. sect 2. num. 3. citing the testimony ex Arnoldo Car [...]ot. tract. de laudib. Virginis. glory not so much common, as euen the same with the Sonne of God: to make her a partaker of the better halfe of Gods kingdome, euen Non defuerunt viri celebres qui dixerunt Deum regni sui, quod constat ex iustitia & misericordia, dimidi [...], hoc est, misericordiam in B. Mariam transm [...]sse. C [...]ssand. lib. consult. art. 2 [...]. Simile habet Holco [...]tus in lib. sap. lect. 36. & [...]i [...]l in Can. lect. 80. his mercy: thereupon to Poss [...]mus prouocare à foro iustitiae Dei ad curiam B. Mariae. Bernardin. in Mariali. appeale from Gods court vnto hers: and as being Ibi si quis à filio terreatur, quia iudex est, Matrem adeat, quia medicina est. H [...]l [...]. vbi suprà. Edit. Ven [...]t. afraid of the iudgement of the Sonne, therefore to haue recourse to the Mother for comfort: as though Sine qua decreuit Deus nihil dare. O [...]r. tom. 4. Conc. de deuot. B. Maria. Et omnes intelligant quicquid ab a [...]terno illo foure in terra [...] pro [...]uat, pro [...]ere per Mari [...]m. Tursells [...] Iesu [...]ta Epist. Dedicat. de virg. [...]ret. nothing could be obtained of God, [Page 242] [...] [Page 243] [...] [Page 240] but through her: together with a doxologie and thanksgiuing of two of their principall Iesuits in this tenour, Bellarmine shutteth vp all his bookes of controuersies with this sacrifice of praise for her diuine assistance, Laus Deo, & B. Virgini: sometimes thus, Laus Deo, Virginiue Matri Mariae, Deo item Iesu Christo, aeterni Dei aeterno filio laus & gloria. In fine controu. de cultu Sanct. Lugduni anno 1596. So also Greg. de Valent. Ies. Laus Deo, & B. Virgini Mariae, item Iesu Christo. In fine lib. de Missa & de Purgat. Glory be to God, & to the blessed Virgin Mary, and also vnto Iesus Christ. These are sayings in the publike bookes priuiledged by their Church, and the breathings of her best-beloued sonnes. But shall the diuine writ dignifie Christ in his nature, calling him the eternall sonne of God; in his office 1. Ioh. 2. 1. an aduocate for vs; in his mercie as being that Heb. 4. 14. 15. high Priest, who had a naturall fellow-feeling of our infirmities; so faithfull as therefore named Heb. 2. 17. the faithfull high Priest, in those things which concerne him to performe betweene man and God; so present as Heb. 9. 24. appearing before the face of God for vs; so prompt as inuiting Matth. 11. all that labour and are loaden with sinnes, to come vnto him; so powerful as said to Rom. 8. sit at the right hand of God, and to intercede for vs; and shal soules remoue their suite from his mercy seate, and appeale vnto any other Saint? Secondly Christ according to his Diuinity is Philip. 2. 6. equall with God, and according to his humanitie is verse 9. exalted aboue euery name vnto the right hand of eternall maiestie, in whose humanitie the Coloss. 2. 9. fulnesse of the Godhead is said to dwell bodily: and shall Iesuits dare to preferre the Virgin Marie in their Magnificats (contrarie vnto My soule reioyceth in God my Sauiour. Luc. 2. hers) before her Sauiour? Thus they shall be no more Iesuits, but rather Marianites. Yet behold
Agreater appearance of publike Idolatry in the Romish Church; by more pregnant demonstrations.
SECT. 11.
42 Well haue their learned Iesuits obserued, that there are some kinde of externall acts of worship, Officium aliquod est suap [...]e natura ità prae [...]larum, vt qui [...]i [...], rationo ipsa naturali docente iudicet solum Deum tali officio dignum, quale est sacrificium & votum. Valent. Ies. lib. 2. de Idolol. cap. 3. Alij religionis actus exteriores ex se hane mentem & intentionem significant. (he meaneth Latriam) vt sunt sacrificium, oblatio, & votorū nuncupatio. Coster. Ies. Enchirid. cap. 14. §. Ex his. which are knowne by naturall reason to be properly belonging vnto God: whereof they name those two, sacrifice, & vowes. But they cannot deny but that that is vsed of other Romanists, which is obserued to be professed in the Order of the Friars predicant, In professione fratrum praedicatorum sic vouetur: Voueo Deo & B. Mariae, & omnibus Sanctis, me praefato tali, vel tali, obediturum. Cai [...]tan. in Thom. 2. 2. q. 88. who in their first admission vow vnto God, and the Virgin Mary, to be obedient vnto their Principall, Now then, these two homages of vowes and sacrifice being acknowledged to be so peculiarly belonging vnto God, let our Aduersaries consult, (seeing the See confessed aboue. Collyridians haue bene condemned for Idolatrie, in sacrificing vnto the virgin Mary) how their Votarists can be excused for offering their vowes vnto her. But this is not all.
43 They preferre S. Francis before Christ, (we vrge nothing which is not publikely Franciscu [...] Deo vnitissimus, ideò praefuit omni creaturae. fol. 4. Factus vnus spiritus cum Deo. fol. 3. In quo passio Christi pro genere humano renouatun fol. 144. Propter eius vnam Missam, placatus est Deus toti mundo. fol. 64. Christus orauit, Franciscus exorat [...]. Lib. conformitatis, cuius author fuit F. Bartholomeus de Pisis in generali Minorum capitulo, Anno 1389. which book was publikly approued and allowed by the Romish censors with this testimony: Opus quod diuina fauente clementia, intitulatur de Conformitate vitae B. Francisci ad vitam Domini Iesu Christi, discuti & examinari diligenter fecimus, & nihil inuenimus correctione dignum. Impressus Bononiae anno 1510. per Gotardum Ponticum, cum hac inscriptione, Liber aureus. authorized in their Church) making Christ by his praiers to be but an Orator onely to pray, but S. Francis an exorator, to preuaile and obtaine. And yet the booke which is fraught with such stubble as this, is graced [Page 241] among them with the title of a Golden booke. And their Church, as in a nouell conceit she saith the In Censura Coloniensi dicitur, Orationem Dominicam fundimus Sanctis, vt sancte Gerion, Pater noster qui es in coelis, &c. sed hanc debet habere sententiam, quòd cupimus orationem illam Dominicam Sanctorum manibus ad Deum deferri. Pag. 200. vt refert noster Pelargus Iesuitis. loc. 16. Lords praier vnto Saints, so doth she chaunt it in her Rituals, saying vnto the Virgine Mary (as is In nonnullis Ecclesijs canitur, Iube filio, ô foelix Puerpera; Iure Matris impera Redemptori. Cassander consult. art. 21. And this Antiphonie is taken ex Ritualibus, as Duraeus the Iesuit testifieth aduers. Whitach. fol. 352. confessed,) O happie thou, command our Redeemer, by thy Mothers right: and elsewhere in other hymnes, making the blessed Virgine the onely refuge, saying of her, that Ignoro ad quem confugiam (speaking exclusiuely) nisi ad te Dominam meam dulcissimam Virginem Mariam. Antidot. animae, Orat. S. Maria. And again: Adsis, o Maria, ne desperatione succumbam mortis agone, tunc cum (excluding all others) nulla spes est altera, nisi tu, Virgo Puerpera, Patris parens & filia, cui me reconcilio. Ibid. Orat. O clementissima. Pope Innocentius did promise many Indulgences vnto them, who with deuotion should vse this last prayer. there is no other hope. Which praier was magnified by Pope Quicunque subscriptam orationem quotidiè dixerit in honorem beatiss. Virginis Mariae, trecentos dies Indulgentiarum habebit ab Innocentio Papa, qui eam instituit. Teste nostro Lubberto, Replicat. ad Gretzer. lib. 4. cap. 1. Innocentius, promising Indulgences to all that shouldvse it. Can regenerate Christians but moane to heare such songs? How is not that Church by such meanes to be thought adurlteous, and they to be accounted her pandors, who shall pleade for her excuse?
44 It is true, that the honour of the Mother redoundeth vnto the Sonne, but then onely when the honour is iust: for in that 1. Reg. 2. 19. 20. King Salomon sitting on his throne, caused a seate to be set for the kings mother, and she said, I desire a small request of thee, &c. it sheweth, that a King would be desired of his Mother, not commaunded: for it was sufficient honour for her to sit neare his person of maiestie. So likewise this vessell of grace, in her hymne professed, that it was her honour to magnifie her Lord Christ, and that her happinesse was to reioyce in the same her Sauiour: so that the Romanists may be iustly thought in their worship, much to dishonour that blessed Virgin by too much honoring her. The Matth. 2. wise men of the East, who were directed by a starre where to find Christ, when they had found him, did, without her intercession to their Intercessor, directly present their homage vnto Christ. Let their wisedome, or rather the wisdome of the holy Ghost in relating that storie, be our starre to direct vs in our worship. We adde in the last place
A confessed practise of Idolatrie by their Romish people, in their Inuocation of Saints: from the complaints of our more ingenuous Aduersaries.
SECT. 12.
45 We know that this accusatiō of an aduersary, in vpbraiding their church with the Idolatrie cōmitted by her people, would be suspected to be but an exasperatiō of malice: therfore do we desire her attentiō, not vnto the criminatiōs of Protestāts but vnto the confessiōs & cōplaints of her own Doctors; some of thē wishing a Quinetiam publicè ab ijs, quorum ad officium hoc spectat, & imprimis Virginis Matris veneratio ita commen dandanè Christi seruatoris honori aliquid derogetur, neuè (vt Bonauenturae verbis vtar) dum Matris excellentia ampliat [...]r, filij gloria minuatur: & sic in illo mater prouocetur, quae magis vult filium extolli quàm seipsam, vtpote creatorem creaturae. Et mox obijcientibus, quòd honor Matris referatur ad filium, respondet idem Bonauentura; Verum quidem esse, non tamen ex co sequi, quòd omnis honor qui tribuitur filio, tribuendus sit Matri, quia hoc esset non filium honorare, sed potius filio contumeliam facere. Cassander defens. lib. de Offic. pij viri, contra Caluinum. correctiō of some praiers, lest that by too much dignifying of the Mother, the honor due vnto the Son might be empaired: exclaiming against the popular Idolatry, whilst Multi Christiani in re bona pletumque peceant, quòd diuos di [...]asque non aliter venerantur quàm Deum. Viues in Aug. de Ciuit. Dei, lib. 8. cap. vlt. & lib. vlt. Multi, &c. Clandius Espencaeus [...]. in 2. Tim. 3. many (say they) do worship the Saints, [Page 240] [...] [Page 241] [...] [Page 242] (yea and Benè multi rudiores, qui—imaginibus magis fidant quàm Christo, vel alijs Diuis, quibus sunt dicatae. Polyd. Virgil. de Inuent. lib. 6. cap. 13. verie many their Images) with the same honour which is due vnto God; Fóque ventum est, vt Christus iam in coelo regnans B. Virgini subijciatur Cassander consult. art. 21. subiecting vnto the blessed Virgine Mary our Lord and Sauiour Christ, the king of glorie; as also in An verò benè ac diuinitùs educati pueri hodiè iuxta scomina Propheticum Esa 65. propè centenarij, hoc est, Christiani vetuli & seniculi, qui non minus t [...]ibuunt Diuis quàm Deo, qui hunc quim illos minùs placabilem aut exorabilem putant? [...]tinam mentiar, &c. Espencaeus quo suprà, pag. 118. Luteti [...] Paris. 1561. reposing more confidence in Saints, then in God: and lastly exhibiting (as may be The bookes of Accounts belonging to Christ-church in Canterbury (as is reported) do testifie that there being three seuerall offerings, to Christ, to our Lady, and to Thomas Beckes; the oblations to Thomas communibus annis did amount to eight hundred or a thousand pounds, to our Lady two hundred pounds, to Christ sometimes fiue markes, sometimes twelue, and sometimes Hoc anno nihil. seene) greater pledges of deuotion vnto a supposed Saint, then to our Lord Christ. When we haue all these so plaine and publike notifications of so many sacrilegious superstitions, which are partly caused, partly occasioned by their Church, can we either acknowledge in her a true mother-hood, or she a iust father hood in true antiquitie? What now remaineth, but onely
A conclusion, manifesting whether the profession of Protestants or Romanists is the more fafe for our soules repose.
SECT. 13.
46 In as much as we are taught to except against a doctrine of worship, which for antiquitie is not from the first Matth. 19. From the beginning it was not so. beginning, or for authoritie Isa 1. Who required these at your hands. not required by God; or for securitie Iac. 1. Let him aske in faith, not doubting. not of faith: & that this Article is not found to haue had any more anciēt motioner then §. 2. Origen; deliuered with no stronger patronage then is §. 2. doubtfulnesse; issuing frō no better ground then §. 2. affection; which carried the Colly [...]idian weaklings headlong into a condemned adoration of the blessed Virgine: our Reader may iudge whether this doctrine can be esteemed to b [...] truly Catholike.
47 Then, seeing some of our Aduersaries haue professedly suggesteda confirmation of this doctrine out of Scriptures of the old & new Testament, both by generall assertions, & particular instances, and haue bene §. 3. 4. 5. 6. confuted from point to point by the testimonies of their owne Doctors: our Reader is occasioned to suspect both the credit of the obiectors, who haue violently forced the Scriptures beyond compasse, & also the truth of the article, which is proued to haue no direct euidence in Scripture.
48 Next, knowing the greatest part of Romish Inuocation dependeth vpon the authority of the §. 7. Pope of Rome in canonizing Saints, a iurisdiction both new, and §. 7. deceiueable: whereupon followeth a necessarie §. 7. abolishing of the greatest part of the Romish worship: our reader may determine whether they may be thought to be safe directors of our faith, who are thus vnsatisfiable in their owne. Furthermore, considering that our Aduersaries in enquiring what parties are to be inuocated, are (as it were) at a crosse-way, saying and gainsaying, that they in §. 8. Purgatorie pray for vs, and we to them, &c. and teaching an inuocation of Saints canonized, which may be subiect vnto errour; and yet forbidding all inuocation of particular Infants, who (in their iudgement) are infallibly saincted: our Reader may weigh, whether this incongtuitie issue not meerely from presumption.
[Page 243] 49 Lastly, vnderstanding that the diuerse §. 10. speeches of their greatest Doctors, as Iesuits; and authorized §. 11. praiers in their Church, do flatly vent out Idolatrous formes of praying, & that also many of their §. 12. people are confessed to be deeply plunged in this same crime of crimes, by their manner of inuocating Saints: our Reader will easily conceiue, whether there can be any safe communion with them, who haue so deformedly degenerated from the integritie of the worship of God; or whether it be not more safe to embrace such an Aduocate, who (according to the proper signification of this word among Lawyers) can in iustice pleade the cause inter Deum & reum; euen that one whom the finger of God hath pointed out, saying, 1. Ioh. 2. 1. If any man sinne, we haue an aduocate with the Father, Iesus Christ: and so to resolue with an holy iealousie, for the honour of God, and of his Christ, to continue in the simplicitie of that worship, which best accordeth with the Oracles of God in sacred writ: the rather because, as their Iesuite confesseth, that that Cultus noxius semper saepè laethalis, quando cui debetur cultus, non quo debetur modo exhibetur. Delrio Ies. lib. 1. de Magia. cap. 1. pag. 2. seruice is alwaies hurtful, and sometimes pernicious, wherin we do not performe dutifull worship after that manner which we owe vnto God.
CHAP. XIII. Of vnbaptized Infants, departing this life.
THE ROMISH APOLOGIE.
8 Eightly, concerning Baptisme, that the most ancient Fathers (who succeeded next to the Apostles Scholers) namely Iustine, Clement, &c. Centur. 2. c. 4 col. 47. line 43. and in Centur. 3. c. 4. col. 82. line 55. it is said, Affirmare audet Cyprianus, quòd persona Baptizans Spiritum sanctum conferat & baptizatum intus sanctificet. thought regeneration (not to be signified but) wrought by Baptisme, and the word; vnto which (two) ioyned together they attribute efficacie, that is to say, remission of sinnes: that also Cent. 3. ca. 6. col. 125. line 16. Origen, Tertullian, and Cyprian, mention how that the baptized persons were accustomed to be signed with the signe of the Crosse. That there were likewise then vsed [...] Baptisme sundrie other cer [...]monies, as Cent. 3. col. 124. line 53. & col. 126. line 20. Abrenunciation: Cent. 3. col. 125. line 1. & 124. line 57. three-fold immersion, Centur. 3. col. 123. line 9. vnction &c. That So saith Cartwright in M. Whitgifts defence, &c p. 522. fine. And Bullenger in his Decades in English, decad. 5. serm. 8. pag. 1049. a. circa med. Austen was of mind, that children could not be saued without Baptisme: that Mulculus Loc. commun. de Baptismo, pag. 308. post med. Austen and many Fathers were of the same opinion. In so much that (as Caluin confesseth) the Fathers hereupon doubted not Caluin. Instit. lib. 4. cap. 15. sect. 20. almost from the ve [...]ie beginning of the Church, to vse the Baptisme of lay persons in danger of death.
THE PROTESTANTS APPEALE: Setting downe the state of the question.
SECT. 1.
THere be three points concerning Baptisme, which by these Apologists we are vrged to discusse: First, the efficacie; secondly, the necessitie: thirdly, the rites and ceremonies belonging thereunto. Our answer to the first is,
That the Apologists haue bewraied much ignorance, by obiecting against Protestants the efficacie of Baptisme: by the confession of our Aduersaries.
SECT. 2.
2 The efficacie of Baptisme, which is, as the Apologists haue noted, Apolog. num. 2. the working remission of sinne, is now by them obiected against Protestants, as aduersaries thereunto. Wherein appeareth their double ignorance, first in not vnderstanding the generall doctrine of Protestants, which notwithstanding our greatest Aduersarie hath thus acknowledged: Lutherus art. 2. ait, omnia peccata in Baptismo remitti. Caluinus, omnium peccatorū reatus per Baptismum deleri, Philippus Melancthon, Peccatum in baptismo remitti, vt non imputetur. Bellarm lib. 1. de Baptis. cap. 13. Kemnitius fatetur remitti in Baptismo omnia peccata, quinetiam tolli ac deleri, & solùm reliquias quasdam originalis peccati restare. Bellar. ibid. Neither do they affirme a bare remission onely, but such a one as doth alwayes imply regeneration also, and an inchoatiue extinction of originall concupiscence and sinne. Therefore Luther [In Tit 3. Baptismus est lauacrum regenerations] Non quo externus homo abluitur tantùm, sed quo tota natura mutetur in aliam naturam, id est, quo prior natiuitas carnalis destruitur cum tota peccatorum & perditionis natiuitate. Luther homil. in Tit. 3. If peraduenture some particular one should hold otherwise, yet should they not by thus obiecting make it the Tenet of Protestants. Luther, Caluine, Melancthon, and Kemnitius say (saith he,) that both remission of sinne is giuen, and regeneration wrought in Baptisme. Secondly, they haue much iniured the Centurists, whom they produce as censurers of the Fathers in this point of efficacie of Baptisme, (which consisteth in the remission of sinne;) but do vtterly mistake, in the For the Centurists, Cent. 2. c. 4 col. 47. line 43. note the efficacie of Baptisme not for an error, but for a truth taught by the Fathers. Sentiunt regenerationem fieri per baptismum & verbum, quibus coniunctis efficaciam tribuunt remissionem peccatorū, & quidem in adultis poenitentiam requirunt. No more blaming the Fathers for affirming the efficacie of baptisme remission and regeneration, then for requiring repentance in euery adultus baptized. first place, errour for truth, and in the In the second place, Cent. 3. c. 4. col. 82. line 55. the Apologists are as much deceiued: for the error there noted, is not of many Fathers, but of onely Cyprian; and not for the efficacie of baptisme, but of the person baptizing Aff [...]mare audet quòd persona baptizans Spiritum sanctum conserat. And of the additaments of baptisme, de efficacia & necessitate Vnctionis, which euery Romanist will grant to be a point erronious: for onely the word and water are of the necessitie of this Sacrament. second, Baptisme in stead of the baptizer.
Concerning the necessitie of the Bapisme of Infants, our first enquirie must be, whether the Romanists will permit such kind of exceptions against the doctrine of some ancients in a question of like nature: by the confession of our Aduersaries.
SECT. 3.
3 We shall need no other president for our direction then the examples of our Aduersaries, who would presse vs with a yoke of necessarie subscription vnto all the opinions which haue bene general in any age before vs; which notwithstanding they themselues do easily and liberally reiect. For first, the Augustini & Innocentij primi sententia fuit, quae sexcentos ferè annos viguit in Ecclesia, Eucharistiam etian. Infantibus neceslariam esse: quae tandem ab Ecclesia reiecta est. Neque Protestantes à nobis in hac re dissentiunt. Maldonatus Iesuita comment. in Iohan. 6. 53. necessitie of ministring the Eucharist vnto Infants (as a learned Iesuite confesseth) was defended by Augustine and Pope Innocentius, and was practised in the Church for almost 600 yeares together: notwithstanding it is now (vpon better iudgement) contradicted, and altered in the same Church.
[Page 245] 4 Secondly, they acknowledge, that Aliquando aliquorum Patrum opinio fuit, cum omnium Scholasticorum sententia pugnans, vbi docuerunt Patres, Infantes absque baptismo morientes igne perpetuo crucia [...]i. Nostra vérior, eos poe [...]â sensus non puniri. Azorius Ies. Instit. Moral. lib. 2. cap. 17. part. 1. Nonnulli Catholici sentiunt, par [...]los infantes non baptizatos propter originale peccatum puniri, non modò poenâ damni, quae est sola gratiae priuatio, sed etiam poenâ aliquâ sensus ex igne proueniente, mitiori quàm adultos: August. ser. 14. de verb. Apost. vbi dicit infantes illos deputandos esse ad sinistram in ignem aeternum. Et lib. 5. cont. lulian. cap. 8. docet hanc poenam ignis seruatam esse infantibus, quanta tamen sit futura, definire non audet. Idem planè affirmat Fulgent. libro Hypognost. & lib. de Incarnat. cap. 30. Tametsi negare non possumus praedictam opinionem fuisse Augustini & Fulgentij, à qua non multum Gregorius magnus abhorret, tamen meo iudicio non solùm probabilior, verumetiam communis Scholae sententia, [...]os nulla aliâ poenā quàm damni, id est, pri [...]atione beatitudinis puniri Vasques Ies. in Thom. disp. 134. cap. 2. &. 3. S. Augustine, Fulgentius, Gregory, and other Fathers did teach, that Infants dying without Baptisme did presently descend into the place of the damned, to be sensibly tormented in hell-fire. Neuerthelesse, now (say they) the generall profession of our Church is against it. How then shall we presume of sinceritie in our Apologists, who in the doctrine of the necessitie of Sacraments, do so closely pursue vs with that authority, which they themselues do, in these two points, freely, and (as we willingly confesse) also iustly refuse? Notwithstanding seeing their argument so vrgeth the absolute necessitie of Baptisme of Infants, as without which they cannot possibly be saued, we descend vnto a second triall, to know.
Whether the question of the absolute necessitie of Baptisme be iustifiable by the practise of primitiue antiquitie: from the testimonies of our learned Aduersaries.
SECT. 4.
5 The custome of the more primitiue Church (as they know) Quodsi de sanctis & pijs olim hominib' legitur eos diu distulisle baptilmum, &c. hoc fuit extraordinarium. Greg. Valent. Ies. tom. 4. disp. 4. punct. 4. which being spoken of the Adu [...] tus, doth agree vnto Infants. deferred their Baptisme for a long season. Whether this were ordinarie, or (as some of them will haue it) extraordinarie, is not pertinent vnto the point of necessitie. Socrates noteth, that Aliam consuetudinem in Thessalia esse cognoui, vt diebus Paschatis duntaxat baptizent: ob quam causam omnes, paucis admodū exceptis, absque baptismo moriuntur. Socrates hiss. Eccles. lib. 5. cap. 21. in Thessaly, by reason of deferring of Baptisme vntill Easter, it happened that many, yea the most died before Baptisme, aswell Infants, as sometimes men of descretion.
6 Now when we find, that the ancient and vniuersall custome of the Church was (as it appeareth in the decree of Pope Tom. 1. Conc. apud Surium, pag. 731. Leo the first,) to appoint onely two times in the yeare for solemne Baptismes (although indeed the case of necessitie was sometime excepted,) we require of our Aduersaries the reason of the alteration of that custome, which hath bene for antiquitie so long, and large for vniuersalitie: and they tell vs, that Haec consuetudo iamdiù antiquata est, quia (inquit Rupertus) periculosum erat tantam multitudinem deferri propter occasiones mortis, maximè propter tu [...]bam Infantium visum est sanctae Ecclesiae passim indulgentiâ baptizandi conceslâ, cuncta anteuenire pericula. Suarez Ies. disp. 3. de Sacram. & Binius Conc. Tom. 1. in Decret. Papae Leonis, cap. 1. can. 6. Suarez addeth, Quantum ad obligationem praecepti spectat, nam quantum ad obseruantiam, ob antiquitatis reuerentiam, & memoriam, adhuc Romae huius consuetudinis vestigia seruari videmus. Suarez tom. 3. in Thom. disp. 31. & q. 71. Sect. 2. pag. 433. lit. b. c. it hath bene therefore changed by the Church, because of the danger, which by so long delay did ensue, especially towards young Infants, by many occasions of vntimely deaths. This we take to be a sufficient acknowledgement, that the primitiue Doctors held no such absolute necessitie of Baptisme for Infants, except we shall dare to think the primitiue mother Church to haue bene either so vnwise as not to discerne the now pretended danger, or else so vnnaturall and gracelesse (especially in so great an hazard of saluation) as not by speedie Baptisme willingly to preuent it. In our third triall we shall manif [...]st,
That this doctrine of Protestants is fully established by the confessions of their learned Aduersaries.
SECT. 5.
7 By our diligent search into the writings of our Aduersaries, we find diuerse among them to haue bene so farre from the now Romish opinion, concerning the vnbaptized children of Christian p [...]rents, that they held it Suscipiunt nonnulli sententiam etiam orthodoxi iuxtà & doctissimi viri, quâ asseritur, quodsi eorum habenda sit ratio, ad quorum aures Euangelij denunciatio nondum peruenerit, &c.—posse hosce natiuâ solùm intelligentiâ imbutos Dei exi stentiam, eius (que) post hanc vitam remunerationē agnoscentes, siu [...] id certâ scientia assecuti fuerint, siue aliorum relatu ita esse credant, modò Dei amore in vita flagrauerint, & odio peccati ab eius contagione recesserint, sempiternam foelicitatem suo tempore indipisci Hoc opinantur [...]yranus in Heb. 11. Tostatus in Gen. 17. Dionys. Carthu [...]. in Heb. 11.—Andraeas Vega lib. 6. in Conc cap. 20. Viu [...]s lib, 18. Ciu [...]t. cap. 47. & alij nonnulli; quod ex hi [...] Scripturis efficere conantur, Heb. 11. Credere ad Deum, &c. & Rom. 1. Cum Deum cognouissent, &c.—Ratio eorum qu [...]d viderant infinitas myriadas hominum, ad quos nullus Euangelij sonus vel extremâ vllâ yllabâ vnquam peruenerat: parùm autem videtur consentaneum diuinae misericordiae, si eorum omnium infantes dirâ quadam necessitaus lege ad or [...]i flama [...] destinatos nostris sententijs diceremus, quinetiam adultae aetatis tot homines & foeminas, &c Vt refert Westonu [...] Anglus, Trofessor Duaci, de trip [...]minis officio, lib. 3. cap. 22. not agreeable to the diuine mercie of almightie God to condemne the vnbaptized children, euen of heathenish Pagans, to the torments of hell.
8 If some of our Aduersaries haue thus pronounced of Infidels Agars seed, (which engendreth vnto eternall bondage) for the freeing of them from hell, we are in good hope that some others amongst them will be found so charitable, as to lend vs a voice in behalfe of the of spring of Sarah (that is, the children of the promise borne of faithfull parents) for the acknowledgment of their blisse. This they haue done with a large consent, as Vt pereant quotquot, qui sunt infiniti, qui bapti [...]mo carent, ho [...] (inquiunt Caictanus, Gabriel, & alij Catholici) est à Dei misericordi [...] ali [...]num. Bellar. lib. 1. de Bapt. cap. 4. §. Quintum. Ca [...]tan [...] thus: Sicut incircumcisi infantes in temporibus legis, propter impossibilitatem circumcisionis in fide parentum salua [...]i po [...]erant, ita nunc non baptizati. Caiet. in 3. Thom. q. 68. art. 1. & 2. Gerson thus: Deum misericordiam saluationis suae non it [...] sacramentis alligâsse, quin absque praeiudicio possit pueros nondum natos extra vterum intus sanctificare gratiae suae baptismo, vel virtute Spiritus sancti. Part. 2. pag 303. Parisijs. Biel speaketh of those infants which are as yet vnborne, and refuseth their answer who say that vnto them non est prouisum de remedio, since that as he saith, Repugnat misericordiae diuinae, quae (vt communiter loquuntur Doctores) nullo vnquam tempore post lapsum reliquit hominem sine remedio. Biel in 4. Sent. dist. 4. q. 2. Brixiae 1604. In Tilman is the like sentence with Caietane. Others though they thought them excluded out of the celestiall heauen, yet Ad eum errorem (as Bellarmine saith) proximè accessisse videntur Ambrosius Catharinus, lib de statu puetorum sine baptismo decedentium, Pigghius in 1. controuers. & Hieron. Sa [...]anatola lib. de triumpho c [...]ucis: Docent enim infantes sine baptismo morientes futuros post iudicium beatos naturali beatitudine, & in quodam veluti Paradiso terrestri perpetuò feliciter ue victuros. Bellar. lib. 6. de Amiss. Gratiae, cap. 1. §. Ad quem. namely, Caietane, Gabriel, Gerson, Ambrose Catharinus, Pigghius, besides (as they say) alij, that is, others: and amongst others we See the Section following. find Tilmannus, Segebergensis, Thomas Elisius, Georgius Cassander, all concluding that all such children of faithfull parents are within the couenant of grace, and capable of eternall life. Thus much from their confessions, we proceed yet further vnto a fourth triall
Whether the foresaid doctrine of Protestants be not iustified and fortified by the most exact proofes and consequences, vsed and vrged by our learned Aduersaries.
SECT. 6.
9 If in a question of this nature we should only rest vpon the bare confessions of our Aduersaries, without their iudicious consequents, we might seeme to be directed rather by mens persons, then by their reasons: therefore that our Reader may know, that these Doctors were, in this our defence, [Page 247] no blind guides, we haue singled out of our aduersaries such aduocates for vs, as are accounted to haue bene Georgius Cassander lib. de Baptismo Infantium, parte altera, Coloniae 1565. Cum priuilegio, &c. Haec testimonia ideò assumpsimus, vt ostendamus religiosissimos viros, & antiquorum Patrum obseruantissimos. [...]ol. 139. Authors most religious, & obedient vnto the authoritie of ancient Fathers: one of them being a Hanc opinionem apertè professus est vir in rebus diuinis acutissimus ipse Gersonem sequutus, & Tilmannus ordinis Praedicatorij, Coloniensis Theologus. & post eum Thomas Elisius Neapolitanus in lib. cui Titulus, Clypeus piorum aduersus haereticos, Ibid. Gerson Doctor Parisiensis in sermone, quem secit in Concilio Constantiensi, omnibus Patribus ibi existentibus, [...]bi praedicauit tales infantes benedictione Dei posse saluari in fide parentum; quam pijssimam opinionem sequitur Magister magistrorum suo tempore Thomas Caietanus Cardinalis, & Tilmannus vir eruditissimus. Elisius ibid. fol. 134. Doctor of Paris, & preaching this doctrine without controlle in the Councell of Constance: another being a Cardinall, for learning reputed the Master of Masters: who all do by forcible arguments euince our conclusions, to wit, that God both can and wil mercifully respect those children, who issuing from faithful parents, are by any necessitie (which is void of all contempt) depriued of the vse of the Sacrament of Baptisme: and that this doctrine is, in many respects, the safest hold.
10 The first and generall reason is taken from the mercie of God vnto his Church, which in all things exceedeth in goodnesse not only the deserts, but euen the hopes of men: and hereof they resolue vpon a constat, that is, an Constat Deum misericordiam saluationis suae non ita legibus communibus Traditionis Christianae, non ita Sacramentis ipsis alligàsse; quin possit pueros nondum natos extra vterum sanctificare, &c. Gerson apud Cassandrum quo suprà, fol. 121. & Gabriel Biel, ibid. fol. 122. Non enim alligauit Deus poenā suā (vt communis est Theologorū sententia) ita visibilibus Sacramentis, vt sine ipsis, modò absit contemptus, saluare nequeat, aut nolit, maximè quando impossibile est vt quis ea suscipere possit, Tilmannus apud Cassandrum quo suprà, fol. 128. euidence, that God in such cases of necessity wil not precisely tie his grace vnto the vse of outward elements. Which is propounded as the common opinion of their Diuines, & is also confessed by Cardinall Bellarmine, saying, (although of a matter of a different kind) that Answering that it is no error to thinke that Christ by his descent into hell did free many, yea all out of Purgatory ex gratia speciali: his reason, quia Dominus non est Sacramentis alligat [...]s, aut meritis nostris. Bellar. lib. 4. de Christo, cap. vlt. yet condemneth this. God is not tied in his bond vnto his Sacraments. Which may be (we thinke) a comment vpon that text where it is written, [Ioh. 3. 5. Except a man be borne againe of water and &c. to expound this word, [except,] by way of another exception, namely the case of such a necessitie: which is without all contempt of the Sacrament.
11 This is secondly proued by the ordinance of God in the old Testament, wherein (as their owne Circumcisionem valuisse ad remissionem peccati originalis magno cons [...]nsu Patres tradiderunt, & Scholastici Theologi omnes. B [...]llar. lib. Recognit. §. De Sacramentis in genere. Authors do obserue out of the Fathers) Circumcision was the Sacrament of remission of originall sinnes; when notwithstanding the children dying vncircumcised were saued (saith S. Credimus &c. paruulis autem etiam solam profuisse imò & suffeciffe parentum fidem. S. Bernardus epist 77. ad Hugonem de sancto Victore. Bernard) onely by the faith of their parents. Therefore the people of God in the new Testament may (as we thinke) conceiue hope of their children: for the faith of both Testaments being the same, we may not imagine a diuerse necessitie of a Sacrament, because (as their Cardinall Caietane hath truly argued) Fides [...]ola veterum non fuit maioris virtutis apud veteres, quàm apud nos:—at tunc deficiente pa [...]uulis proprio salutis auxilio, parentum fides pro illis sola sufficiebat: ergo nunc quando paruulis deest baptismi remedium.—And to an obiection, that the Sacrament of the new Testament is of greater vertue and necessitie, he answereth, Duobus existentibus fide & fidei Sacramento▪ operanti apud veteres fidei, adiunctum est nostro tempore fidei sacramentum sub ratione possibilis; intelligimus, non vt virtutem fidei soluat, sed vt adimpleat. Caietan in 3. part. Th [...]m. q. 68. art. 1. & 2 Pergit: Confirmatur hoc à salute paruulorum, [...]ui ante diem circumcisionis moriebantur, nam tales, secundum probabiliorem opinionem, moriebantur incircumcisi, vt patet de fratre Salomonis; & tamen saluabantur, &c. And Tilmannus Sigebergensis in Clypeo fidei—.Quis tam stipes est, qui ignoret parentum solam fidem paruulis succurrisse ante circumcisionem morientibus? Consequitur itaque paruulis, &c So Elisius: Filij Haebraeorum, qui mori [...]bantur incircumcisi, aut saluabantur, aut non: si saluabantur, habeo intentum, quia fides nostra est multò melior: si sic, sequeretur quòd mares essent deteriores conditionis quim foeminae, cùm ambo haberent originale pec [...]a [...]um, & mares damnantur, qui incircumcisi moriebantur, foeminae non. These are cited by Cassander, parte altera de Bap. Infant. fol. 123. 126. 138. a Sacrament being but an adiunct of faith, was ordained not to dissolue, but to confirme the [Page 248] same faith. Well then, could a Iewish 2. Sam. 12. Father, hearing of the death of his child before it had receiued the outward character of Gods couenant by the Sacrament of circumcision, call for meate and drinke to solace himselfe, for the confidence sake which he had of the happie estate of that child; and shall Christian parents by a contrarie beliefe of the eternall miserie, necessarily enthralling their vnbaptized children in the prison of hell, sit downe and take vp the lamentation of Matth. 2. 18. Rachel, weeping and mourning for their children, because they are not?
12 Thirdly, the Romanists ground their pretēded necessitie of Baptisme vpon the words of our Sauiour, saying, Ioh. 3. 5. Except a man be borne againe of water, &c. yet notwithstāding haue they cōceiued another Baptisme, which is Perfecta conuersio ac poenitentia rectè baptismus flaminis dicitur, & baptismum aquae saltem necessitate supplet:—sine dubio credendum est veram conuersionem supplere baptismum aquae, cùm non ex contemptu, sed ex necessitate aliqui sine baptismo aquae decedunt. Bellar lib. 1. de Baptis. cap. 6. §. Secunda propositio. Flaminis, saying, that Catechumeni in adulta aetate ante susceptum baptisma voto & desiderio sumendi credunt, & inter Ecclesiae membra numerantur: saluantur quoque si nondum suscepto fluminis baptismate decesserint: quod vsuvenisse Valentiniano Imperatori certissimū est, de quo Ambrosius: Audiui (inquit) vos dolere, quòd non susceperit Sacramenta baptismatis; Dicite mihi, quid aliud in nobis est, nisi voluntas, nisi petitio? atque etiam dudum hoc votum habuit, &c.—Quae autem ratio est, vt baptismus flaminis magis locum habeat in adultis quàm in paru [...] an fortè Deum crudeliorem fore paruulis quàm adultis? Tilmannus apud Cassandrum, quo suprà. catechized persons, & such as be of discretion, in whom there is contrition for sinne, and purpose of being baptized, although they die before they receiue the outward Baptisme of water, yet are they in the state of saluation, the necessitie of the baptisme of water now wanting, being supplied by the baptisme of the Spirit. Which their Iesuite Lorinus doth proue out of S. Augustine, concluding also out of Scripture, that in such a case, In Act. 10. 44. Cecidit Spiritus sanctus super omnes qui audiuerunt verbum.] Monet Augustinus q. 84. in Leuit. vt hinc intelligamus quod inuisibilis sanctificatio quibusdam adfuerit atque profuerit, possitue interdum adesse & prodesse sine visibili Sacramento, vt Deus non alligetur (vt vulgati axiomate loquuntur) suis Sacramentis, quando viz. Sacramentum (l. 4. de Bapt. c. 24) vt Baptistismum, non contemptus religionis, sed necessitatis articulus excludat, vt Augustini verbis vtar. Lorinus Ies. comm. in Act. 2. S [...] also Bellarmine, Conuersio ad Deum, licet Baptisma quoddam sit, non est tamen Sacramentum. Bellar. lib. 1. de Baptis. cap. 6. §. Quinta prop. the inuisible grace of sanctification doth, without the visible Sacrament of Baptisme, profit those faithfull, who by necessitie, and not in contempt of religion, are depriued of Baptisme.
13 Hence their forenamed Authors assume, that the children of the faithfull dying without Baptisme, may be thought to receiue the Baptisme of the Spirit, as well as those Catechumenists spoken of, (among whom by the Fathers is reckoned Lbrum Ambrosij de morte Valentiniani legat, & aduertet sine dubio sanctum virum homini non baptizato & mortuo fidenter, & de sola fide salutē praesumere, & tribuere indubitanter bonae voluntati quod defuit facultati. Bernard. epist. 77 [...]d Hug [...]nem: and in the same place addeth out of S. Augustine, Tunc, inquit, impletur inuisibiliter, cum mysterium baptismatis non contemptus religionis, sed articulus necessitatis excludit, Ibid. Valentinian the Emperor:) except we shall thinke (say they) that God is more merciful vnto men of yeares, then vnto tender Infants: as to make men capable of grace without the vse of outward Baptisme, & to deny childrē the necessarie meanes of saluation. But what should hinder their saluation? only the want of Baptisme by water? How then could Valentinian be saued? They say this was, because the want of the outward baptisme of water was supplied by the inward Baptisme of the sanctifying Spirit: and we know, that Luc. 1. Iohn the Baptist, when he was as yet vnbaptized, and vncircumcised, he was Christened by the spirit of sanctification, euen in his mothers wombe.
14 The Romanists haue added yet a third Baptisme, which they terme sanguinis, of bloud: which, they say, acquitteth a man of the necessarie debt of Baptisme, which is by water; Martyrium rectè dicitur esse quoddam baptisma—dans gratiam ex opere operato.—Probatur ex Martyrio infantum: Constat enim infantes pro Christo occisos non solùm saluari, sed etiam haberi ab Ecclesia in numero Martyrum, &c.—Infantes qui nihil possunt operari:—& probabilissimum est, & ferè certum, eos non fuisse circumcisos, inter quos non pauci erant Gentiles. Bellar. lib. 1. de Bapt. cap. 6. §. Prima propositio, &c. so that aswell the vnbaptized children, as men being slaine for Christ, are truly baptized (say they) in their owne bloud, & therby [Page 249] are not onely saued, but also numbred among the blessed Martyrs: which they thinke to be confirmed by the example of the Infants slaine at the birth of Christ. Whence their owne Authors are bold thus to argue against them, viz. Baptismi vicem implere passionem probat Cyprianus ab exemplo Latronis.—Altera Caietani ratio est, quia status ille est capax baptismi sanguinis. Si enim propter Christum infans in [...] occideretur, Martyr esset non minùs quàm innocentes.—Et hic est scopus omnium verborum, quae habet Caietanus. Infantes in vtero sunt capaces baptismi sanguinis, ergo flaminis. Tilmannus apud Cassandrum, parte altera de Baptismo Inf [...]t. fol. 128. & 131. If children vnbaptized may be capable Baptismi sanguinis, that is, of the Baptisme of bloud, then are they capable Baptismi slaminis, that is, of the baptisme of the Spirit also, euen in the wombes of their mothers. Which reason is very solid and sound, because there was neuer any soule interested in Christ, but it was possessed with his sanctifying Spirit: as it is written, Rom. 8. 9. Whosoeuer are Christs haue receiued the spirit of Christ. If these reasons be not sufficient, we adde
A confirmation of the same doctrine of Protestants, by other arguments of our learned Aduersaries.
SECT. 7.
15 Another generall principle and practise of the Romish Church, is to teach, that Paruulos non credentes actu primo baptizari in sola fide Ecclesiae. Concil. Trid. Sess. 7. Can. 14. children wanting faith are baptized in the faith of the Church, because, Bellarmine answering this argument of the Anabaptists: Infantes non credunt, ergo non sunt baptizandi: saith, Dico sufficere ad baptismum fidem alienam: sicut eis obfuit peccatum alie [...]um. Bellarmin de Baptism. lib. 1. cap. 9. §. Quintum argumentum, &c. Rursus: Duplex fides requiritur in Baptismo, Actualis vna, quae praecedit, vt dispositio, & ca est quae exigitur à baptizatis, dum iubentur respondere an credant, &c. altera quae sequitur Baptismū, quae est pars essentialis iustificationis, & non est actus sed habitus. Ibid, cap. 11. §. Est autem. as another mans sinne was originally the cause of their damnation; so other mens faith sufficeth them vnto Baptisme, for their saluation. Hence their owne Authors do learnedly thus collect, Ait Thomas 3. part. q. 68. & q. 69. A. 6. ad 3. In multis locis pueri baptizantur in fide militantis Ecclesiae, quae si per impossibile deficeret, suppleret Ecclesia triumphans. Elisius apud Cassandrum, quo suprà, pag. 134. Si itaque fides & voluntas Ecclesiae infantibus accomodata, eos baptismo consequendo idoneos reddit: quid quaeso causae est cur non etiam eos obtinendae sanctificationi idoneos efficiat, si externum baptismi signum iam voto praesumptum, necessitas, quae vitari non potest, iam sola prohibeat?—Nam etiam ante Baptismum susceptum, paruulos in credentium numero aliquo modo haberi, ex priscae Ecclesiae consuetudine apparet, quâ infantes ante lotionem de fide interrogantur an credant, &c.—quod etiā patet ex ordine Romano, in quo feria 4. hebdom. 3. quadragesimae scrutinium, quod vocatur, etiam in paruulis ab huiusmodi interrogatione solenni & professione fidei per Acolythum in nomine Infantium inchoabatur.—Quod nisi haec inani & mendaci caeremonia fieri dicamus, certè vel tunc infantes non prorsus à fide alieni habendi sunt &c.—Ergo non deest illis prorsus fides, nec conuersio cordis, quae illis per Dei benignitatem imputatur,—praesertim vbi voluntas (namely of the offerers) pro facto reputetur, vbi factum excludit necessitas, vt docet Bernardus in epistola ad Hugonē de Sancto Victore: vbi etiamfi neget infantes hanc fidem, hoc est, cordis ad Deum conuersionem habere, prohibente aetate, & consequenter salute priuari, si absque baptismi perceptione moriantur: fatetur tamen in eodem loco, ipsos cùm baptizantur infantes fide omninò non carere, sine qua impossibile est vel ipsis infantibus placere Deo, sed saluari & ipsos per fidem, non suam quidem sed alienam. Cassander ipse ibid. pag. 140. Seeing that (say they) according to the ancient custome of the Church, yea and the Romane order of Baptisme, the child when it is baptized, is solemnely asked, whether it do beleeue, and whether it desire to be baptized; and answer is made by the Church in the name of the child, I beleeue, and, that is my desire: it cannot be denied, but that the child (except we will confesse that this is a vaine and lying ceremonie, which is vsed in the Church) is, before it be baptized, in some sort partaker of the Sacrament of Baptisme, euen by the faith of the Church, which hath vowed them hereunto. So that, in case of necessitie children are no lesse excusable by the vow, and the faith of the Church, then the adulti are held to be by their owne: which point they haue further cleared & confirmed by a pertinent and pregnant Quid si quis Paterfamilias inter barbaros firmiter statuerit, die crastino familiam suam totam, in qua etiam infantes sunt, Christo per baptismum consecrare, & ipse cum vniuersa familia vel subita [...]ue, vel aquarum dilu [...]io, vel ignis incendio, vel grassatorū hostium ferro è vita tolleretur: nemo, credo, dubitabit adultos omnes saluari, qui se iam fide ad Deum conuerterant, & baptismi sacramentum voto perceperant, baptismi gratiâ non priuari: An infantes solos damnatos dixerimus, qui tamen vni cum adultis Christo votó parentis addicti & consecrati fuerunt?—Bonauentura paruulos ad baptismum disponi ait, non quidem secundùm actum suum, sed secundùm actum alienum, quia diuina misericordia alienam voluntatem ipsis propriam reputat. Cassander ibid. fol. 148. supposition: but we proceed.
[Page 250] 16 A fift argument may be deriued from strange Paradoxes (as we thinke) which the presumed necessitie of outward Baptisme hath begot, as namely to equalize the children of faithfull parents with the seed of In Ecclesia festinatur ad baptizandos paruulos, ne filij fidelium sine baptismo decedentes, sint apud inferos cum alijs filijs infidelium. Bellarm lib 4. de Ami [...]grat. c. 14. §. Certè. Infidels, in respect of grace and damnation; to allow a Licet infidelis non crederet se quicquam bonifacere, & cum irrisione fecerit, &c. Tollet Ies. lib. 2. cap. 20. Pagane to baptize, although it be done in scorne, & a Validus est baptismus datus amenti. Sà Ies. Aphorism. Tit. Baptismus. madde man to be baptized; and to admit of Potest esse baptismus in lixiuio, in brodio carnium vel piscium, quando non est notabilis mixtio, vt aqua non sit, vel ex aqua è luto expressa, vel in aqua sulphurea: [...]c [...]t non sint ista adhibenda nisi in extremo necessitatis tempore. Tolet. Ies. Instruct. Sacerd. lib. 2. cap. 18. lee, or broth, or puddle-water for a true element of Baptisme: and finally (to passe ouer an other Nota secundò, debet esse actus ex se ordinatus ad ablutionem, vnde qui puerum morientem proijcit in puteum profundum, vt baptizetur, quantumuis suffocaretur, quia non potest ab aqua extrahi, iste non baptizat, sed occidit, peccatue mortaliter. Tolet. Ies. Instruct Sacerd. lib 2. cap. 18. scruple) to draw the matter vnto that issue, that either (contrarie to the doctrine of their owne Schoole) Cùm enim pue [...] in ventre matris periclitatur, & emisit manum, vel pedem, potest baptizari in ea parte, & hoc est probabilius, licet aliqui dicant contrarium. Thomas 3. part. q. 68. art. 11. tenet quod potest, &c. Tolet. ibid. Verissimè dicit Thomas, quia donce in vteris sunt, non habentur in numero & conuentu hominum. Tilmannus apud Cassandrum de Bapt. Infant. the child may be baptized in the mothers wombe: or else contrarie to the practise of their Church, the Alioquin sequitur, vt cùm puer existens in vtero matris sit in maximo periculo mo [...]iendi, & nullo modo saluari poterit, nisi baptizetur, vt mater deberet & teneretur de necessitate salutis permittere vt eius venter scindatur, & extrahatur inde puer viuus, ne mo [...]iatur & demnetur; sed hoc nunquam vsitatum e [...]at ab Ecclesia. Ergo aliud est remedium puero taliter existenti destinatum ne damnetur. Thomas Elisius apud Cassandr [...] quo suprà. fol. 138. mothers bellie must be ripped vp, so she die bodily, that the child may be baptized, and obtaine a spirituall life.
17 If we might be suffered a little to transgresse our former course, and not wholy to stand vnto the arbitrement of our Aduersaries, in defence of our cause, but vse our owne arguments, it would be no hard matter for vs by that Scripture; (1. Cor. 7. 14. Because the Infidell husband is sanctified by the faithfull wife, &c. otherwise were your children vncleane, but now they are cleane,) to shew that although all men, by their naturall birth, are no better then a Matth. 3. 7. generation of vipers; yet when the Rom 11. 16. Roote is sanctified and holy, (such is the prerogatiue of Christianitie) that the branch may be also called holy. Otherwise if the vnbeleeuing husband should not haue suffered his child to be baptized, which was begotten of the beleeuing wife, and the child so dying must perish: then the priuiledge of beleeuing should not be so great, if the cleannesse spoken of did not extend further then the approbation of her marriage. There remaineth nothing now, but to shut vp all in
The conclusion, manifesting the doctrine of Protestants to be the more sound and safe profession.
SECT. 8.
18 Our Aduersaries defend (we know) as an Article of Hui [...]smodi infantes qui sine baptismo decedunt, non salua [...]tur, q [...]od est fides Catholica. D Hungerus Col loq. Ratis [...] in. collocutor congress [...] Sess. 1. & Greg. de Valen. Tom. 4. faith, that all children dying without Baptisme are not saued: but are committed vnto prison, euen the brim of hell, there to endure the euerlasting punishment of losse, which is the priuation of blessednesse. The vnsoundnesse of which position is discerneable: first, because it is not a Catholike, that is, not an vniuersall faith, which not onely some ancient Churches confuted by their §. 4. practise, but also many late §. 5. Romanists, and singular Doctors haue contradicted by their publike writings.
19 Secondly, because they cannot define it be to an article of infallible [Page 251] truth; the contrarie whereunto their owne singularly approued §. 5. §. 6. §. 7. Doctors haue strongly maintained, as more agreeable vnto the glory of Gods grace, more comfortable to his Saints, more proportionable to his couenant in the old Law, more warrantable by example of the Baptist, and more consonant both vnto other Baptismes, as flaminis & sanguinis, and also vnto the manner of baptizing professed and vsed in their owne Church.
20 Thirdly, the reuolt which the greatest defenders of that Article haue made frō true antiquity, doth manifest thē to be neither Catholike nor faithful in their profession: who haue deuised, after the generall day of iudgement, a peculiar place for such Infants, which they call See aboue Cap. 8. §. 4. Limbus puerorum, distinct from the tormenting hell, contrarie to the vniuersall doctrine of ancient Fathers; who according vnto the tenor of the last iudgement, haue acknowledged but onely two stations, one on the Matth. 25. 33. right hand, and one on the left; onely two kind of persons, Ibid. sheep & goats, vnder only two denominations, Vers. 34 & 41. cursed & blessed: onely vnto two endlesse ends, euerlasting Ibid. hell fire, & Christs eternall kingdome. What shall we speake of baptizing by mad-men, & by Pagans, and in scorne, and with puddle water, euen vnto the ripping vp of the mothers belly: which haue bene the fancied §. 6. concomitants of this doctrine?
21 Lastly, euerie child at the fist birth is, in both Churches, vowed and destinated to be baptized in due time: but yet differently; for the Church of Rome despaireth of the saluatiō of such a soule dying without baptisme: the Church of the Protestants do beleeue, that by the mercie of God in Christ, it shall enioy blessednesse. Now then (supposing an indifference of truth on both sides,) whether doctrine is more safe, may be iudged by the grace of our Lord, who promiseth to answer his Church according to her faith. There yet remaineth something to be answered
Concerning the ceremoniallrites vrged by the Apologists, to wit, Baptisme vsed by lay persons, three-fold immersion, signe of the Crosse, and vnction.
SECT. 9.
22 These obiectors, and great challengers of Protestants to dispute, do, in this place, vrge the authoritie of ancient Fathers, to proue the ceremonie of three-fold immersion, that is, the dipping of the partie baptized thrice in the lauer of baptisme: thereby to conuince Protestants of contempt against venerable antiquitie; when as yet themselues could not be ignorant of the doctrine of their owne Church, teaching that the same Baptizatus ter mergebatur in aqua, in similitudinem mortis Christi, qui tres dies sepultus fuit. Aquinas in Coloss. 2. lect. 3. Hic ritus qui ab Apostolica authoritate confirmatus, per contrariam consuetudinem ab eo, qui Apostolica authoritate fungitur, Romano Pontifice mutari & aboleri potest Greg. Valent. Ies Analys. pag. 78. custome for antiquitie, (notwithstāding it be Apostolicall) both may be, & Haec consuetudo per contratiam consuetudinem iamdiu abolita est. Canus locis Theol. lib. 3. cap. 5. is also abrogated by the Pope of Rome, and that (as they pretend) Postulante iusta causa, vt patet in Concil. Toletano quarto. Bellar. lib. 4. de Euchar. cap. 28. for iust cause. Wherefore we may score vp this obiection, with others, as notes of the insinceritie of these Apologists, who dare thus boldly accuse others in their owne guilt: when they ought to haue acknowledged the primitine forme of baptisme to haue bene but once dipping, as more agreeable vnto the nature of baptisme, which is but One faith, one baptisme. Ephes. 4. 5. one.
[Page 252] 23 The Baptisme of lay-men, proceeding from the aboue-named doctrine of the necessitie of Baptisme, hath in the former discourse receiued an answer: whereunto may be added, that S. Augustine, who standeth most for the necessitie of Baptisme, doth not absolutely defend such lay-ministers, but thinketh that they, by so doing, are possibly guiltie (which therefore cannot be called Gods ordinance) of some kind of Si nulla necessitas, alieni muneris est vsurpatio: si necessitas vrgeat, aut nullum, aut veniale delictum.—Sed etsi nulla necessitate vsurpetur, & à quolibet cuilibet detur, quod datum est non potest dici non datū, quamuis rectè dici possit, illicitè datum. August. contra literas Parmen. lib. 2. cap. 13. sinne. How much lesse would he haue defended the now Romish position, which teacheth, that In tempore necessitatis Pagano vel Infideli licet baptizare. Tolet. Ies. & Card. lib. 2. Instruct. cap. 20. & Bellar. lib. 1. de Sacram. Baptis. cap. 7. Pagans and Infidels are lawfull ministers of Baptisme; seeing Augustine thought it a Non temerè aliquid inde affirmandum est sine authoritate Concilij tanti, quantum tantae rei sufficit. August. loco citato. rashnesse for any to affirme this without the authoritie of some great Councell? Which kind of Baptisme their Pope Gregory the second did so farre condemne, that he commaunded such persons to be Quos à Paganis baptizatos esse asseruisti, si ita habetur, vt denuò baptizes in nomine Trinitatis, mandamus. De Consecrat. dist. 4. C. Quos à Paganis. To this authoritie Bellarmine answereth, that there was some defect in the forme of those Pagan baptismes: this he saith only, but proueth it not, whereas such baptizers were before absolutely excepted against by a more sufficient Councell: Laici baptizare possunt, modò sint ipsi baptizati, & non bigami. Conc. Eliber. Can. 38. For herein Pagans baptisme is also contrary to these weake grounds which the Fathers gaue for tolleration of lay Christian mens baptisme: Scimus etiam Laicis licere (baptizare) vt enim accipit quis, ita dare potest. Hieron contra Luciferian. cap. 4. baptized againe: for what promise hath Christ euer made to those vndertakers of holy things?
24 Againe, ancient Fathers and Councels haue decreed, and that without the limitation of the cases of necessitie, that Ne ipsi quidem sanctissimae Christi matri datum est vt baptizaret, alioqui ipsa potiùs quàm Iohannes baptizâsset Christum. Epiphan haeres 79. Non permittitur mulie [...] in Ecclesia loqui, sed nec docere, nec tingere, nec offerre. Tertull. cap. 9. de Veland. Virg. Mulie [...] baptizare n [...]n praesumat. Concil. Carthag. 4. C. 100. At which Councell S. Austine was present: for of the exception which P. Lombard and Gratian do adde, in casu necessitatis, Bellarmine confesseth, Non habetur in Tomis Conciliorum illa exceptio. Bellar. lib. 1. de Bapt. ca [...]. 7. no woman, no not the blessed Virgine, should presume to baptise. Nor can their Cardinall Bellarmine find in all antiquitie any one authoritie that alloweth it in any case, before their late Councell of In Concilio Florentino habetur, in casu necessitatis licere laico, seu foeminae, seu Pagano baptizare, modò adsint materia, forma, & intentio debita. Bellarm. ibid. Florence.
An Answer vnto the obiected ceremonies
SECT. 10.
25 Abrenunciation, which is a protestation of Tertul. lib. de corona Militis: Sub Antitistis manu contestamur nos abrenunciare Satanae, pompae, & Angelis eius. Centur. 3. col. 126. renouncing the diuell, and all his works &c. and the signe of the Crosse, are as ordinarily and religiously vsed in our Church, as they were in the daies of Origen, Cyprian, and Tertullian, and could not be obiected vnto those Protestants of whom they are not reiected, without some lust of vnnecessarie contention: except it be that our Aduersaries do intend, by vrging the vse of these ceremonies, to intimate a necessity of them. And then we answer them, that although there hath bene found among themselues one Bishop, who hath defended that Baptisme is of no efficacy without the signe of the Crosse; yet by their common doctrine is that opinion iudged to be Refellitur error Claudij Episcopi Taurinensis, qui dixit Baptisma esse nullum, nisi signum crucis fronti baptizati infigeretur: Hic autem manifestus est error, constat enim cùm Christus institueret baptisma, nunquam de signo crucis meminisse. Alphons. de Castro. lib. 3. haeres. Tit. Baptismus. manifestly erroneous, euen because, in Christs institution there is no ment [...]on of crossing. Which argument is equally sufficient to confute the necessitie of annointing, which (as their learned Alphonse saith) Christus baptisma instituens, nullum de chrismate adhibendo dedit praeceptum. Alphonsus ibid. in the institution of Baptisme was not commaunded by Christ.
[Page 253] 26 In Dionysius (whom our Apologists beleeue to haue bene S. Pauls Scholer) we find that anciently they vsed to annoint Christians with oyle both Meminisse autem decet, quòd in prima ad vitam spiritualem regeneratione ante baptismi susceptionem, sit ipsi initiando positis omnibus vestibus, per totum corpusinunctio, tanquam prima communicatio cognitionis fidei; & in fine omnium oporationum vitae, etiam defuncto infunditur oleū: nunc autem in e [...]equijs infusum defuncto oleum significat eundem illa peregisse certamina, & illis completis sanctè esse consummatum. Dionysius de Hierarch. pag. 102. Paris. 1519. before their Baptisme, and also after their death, at the time of their buriall: the first, in token that they who will be Christians, are called to be Athletae, that is, Champions, consecrated vnto a spirituall wrastling; and the other in token (their warfare being now ended,) that their sweat and dust is done off, when like victors and conquerers they are to take their rest. This last vnction, which is after death (whereby their doctine of Purgatorie, threatning horrible torment, & promising no present rest, may seeme to receiue no little preiudice) the Romanists haue neglected, and yet spare not to impute an iniquitie vnto Protestants for omitting the former: when as such ancient ceremonies may according vnto the diuerse conditions of times, & discretion of seuerall Churches, permit both their vse, & change, alwaies with this caueat, that they be neither altered by the spirit of faction, nor vsed with a superstitious opinion.
CHAP. XIIII. Of Auricular Confession.
THE ROMISH APOLOGIE.
9 Ninthly, concerning Confession, Absolution, Penance, and Satisfaction: that euen Cent. 3. cap. 6. col. 127. line 28. and see the words alledged hereafter tract. 1. sect. 7. in the margent at the letter, c. nearest the end. in (those firster) times of Cyprian and Tertullian, was vsed priuate confession, (euen) of thoughts and lesser sinnes, and that the same was Vide ibid. then commaunded, and thought necessarie.
THE PROTESTANTS APPEALE: The state of the question, as it is laid downe by our learned Aduersaries.
SECT. 1.
IT is not questioned betweene vs (as their owne Admittit Caluinus generalem confessionem, admittit etiam priuatam coram Pastore, sed addit, hanc liberam esse debere, nec ab omnibus exigendam, nec cogendos ad enumeranda omnia peccata praecepto aliquo, aut arte inducendos, nisi quoad interesse sua purabunt, vt solidum consolationis fructum referant. Bellar. lib. 3. de Poe [...]it. cap. 1. And that all Protestants do agree in this doctrine, he sheweth in the same place. Cardinall witnesseth,) whether it be conuenient for a man burthened with sinne, to lay open his conscience in priuate, vnto the minister of God, and to seeke at his hands both the counsell of instruction, and the comforts of Gods pardon: but whether there be (as from Christs institution) such an Erat à Christo institutum. Bellarm. ibid. Lindanus Panop. tab. 4. Opinio contraria, haeretica est. Maldonat. Iesuita Summ. q. 18. art. 4. absolute necessitie of this priuate confession, both for all sorts of men, & for euerie particular knowne sinne, and ordinarie transgression, as that without it there can be no remission or pardon to be hoped for from God. The principall differences then betweene Protestants & Romanists stand vpon two feet, the necessity & possibility of Romish confessiō: which two whosoeuer shall impugne, is by the sentēce & decree of [Page 254] the Councell of Trent, forthwith pronounced an Si quis dixerit in sacramento p [...]itentiae ad remiss peccatorum necessariū non esse iure diuino, omnia & singula peccata mortalia, quorum memoria cum debita praemeditatione habeatur,—Anathema sit. Si quis dixerit confessionem omnium peccatorum, qualem Ecclesia seruat, esse impossibilem—Anathema sit. Concil. Trid. Sess. 14. Anathema. For confirmation of which confession, the Apologists haue pretended the iudgement and practise of antiquitie. Therefore do we first giue our Reader to vnderstand,
That the testimonies of Tertullian and Cyprian are impertinently obiected.
SECT. 2.
2 This which hath bene confessed, that Protestants do greatly approue the vse of priuate and voluntarie confession, when a man either suspecteth the vnlawfulnesse of any action, or else when he groaneth vnder the sensible guilt of a troubled soule, and shall desire the way of curing his disease, by the comfortable pronuntiation of Gods pardon, from the mouth of him who hath the commission thereof from God, we hope our Aduersaries will not dislike. But when they further obiect, Cyprianus didisertè ait, in minoribus peccatis, quae quidé non in Deum committuntur, necesse est ad exomologesin venire, idque frequenter fieri iu [...]e [...]. Cyprian as the Apologists eite it out of the Cent. 3. cap. 6. col. 127. the Centurists haue bene mistaken in the word minora peccata, &c. thinking them to signifie those which the Romanists call veniall: for it followeth: that priuate confession of thoughts and lesser sinnes was commaunded by S. Cyprian, as necessarie for all men, and do conclude thereupon a necessitie of their priuate confession; we vpon due enqui [...]ie can truly answer, that In Cyprian lib. 3. epist. 16. Et exomologesis fiat inspecta eius vi [...]a, qui agit poenitentiā, nec ad communicationem venire quis possit, nis [...] prius ab Episcopo & clero manus fuerit imposita: quanto magis in his grauissimis & extremis delictis cautè omnia & moderate secundùm disciplinam Domini obseruari oportet? Argumentum epistola est: Significatio ad plebem super lapsis, &c. and lib 3. epist. 14. and lib. 1. epist. 3. it is exomologesis criminis. Cyprians meaning in those minora delicta, quae non in Deum committuntur, is greatly mistaken, because S. Cyprian doth not compare publike sinnes with priuate, but publike sinnes with publike sinnes; because the lesser sinnes were so great, that the committers of them could not be admitted (as himselfe speaketh) into the communion of the Church, without the absolution, and imposition of the hands, both of the Bishop & his Cleargie: and the great sinnes there spoken of, were no lesse then lapsus tempore persecutionis, that is, renouncing of the faith of Christ in the time of persecution, and polluting themselues with heathenish Idolatrie: this Apostasie from the faith of Christ, which is the monster of sinnes, S. Cyprian compareth with other scandalous sinnes which men are subiect vnto, & did in the end resolue, that if the lesser sinnes are not absolued without confession, then must these extreme rebellions against God vndergo a publike censure, before that the offenders could be receiued into the bosome of the Church. Hereby it is plaine, that the Exomologesis in Cyprian cannot signifie any auricular confession, neither can those minor a delicta, lesser sinnes, betoken any venials, nor doth he mention sins of thought, or priuate transgressions, but such as were possibly both hainous in themselues, and scandalous vnto the Saints.
3 The second testimony is as much misconstrued, for Potrò non aliam ob causam complurium hic testimonijs vsi sumns, quàm ne quis admiretur Tertullianum de clancularia ista admistorum confess [...]one nihil locutum; quae, quantum conijcimus, nata est ex ista exomologesi per vltroneam hominum pietatem, vt occultorum pecc [...] torum esset & exomologe [...]is occulta [...] nec enim vsquam praeceptum olim legimus. Beatus Rhenanus, Praf. in Argum Tertul. de P [...]nitent. Tertullian (as their owne Rhenanus vpon Tertullian noteth) speaketh not of the priuate, but of the publike confession, because (saith he) in those times the priuate was not commanded. Let vs in the second place, for triall of the truth of antiquitie, beginne at the [Page 255] ordinance of God, whom the Philosophers called primum, & verum, and whom we professe to be both the antiquitie of truth, and truth of antiquitie. And therfore for disabling the defence of the Romish doctrine of confession, we lay downe this proposition, viz.
That the pretended Romish Confession is not from Diuine institution, nor any doctrine of faith: proued by the testimonies of our learned Aduersaries.
SECT. 3.
4 The Councell of Trent decreed it to be Si quis dixerit—necessariam non esse iure diuino, &c. Concil. Trident. Sess. 14. necessarie by the ordinance of God, and will haue it so beleeued vnder the censure of Anathema vpon euerie one that shall contradict it. The which necessitie their Cardinall Confessio figuralis necessaria erat iure diuino, & à De [...] instituta,—non in genere tantùm, sed etiā in specie. Num. cap. 5. Bellarm. lib. 3. de Poenit. §. Tertia figura. Probo ex nouo Testamento. Ibid. cap. 2. Alphons. de Castro, Tit. Confessio. Bellarmine laboureth to euince, both from the figures of the old Testament, and prescript of the new. Notwithstanding their owne Authors do more ingenuously grant the contrarie: for of the pedagogie of the old Testament, their Cardinal Tollet saith, that Propositum confitendi non erat necessarium in veteri lege. Toletus Iesuita, Instruct. Sacerd. Tract. de Confess. the purpose of confessing was not then necessary; their Lyra reacheth a note higher, saying, that In veteri lege non omnia peccata in particulari explicabant, quia tum impossibile erat, tum propter breuitatem temporis, tum quia Sacerdos non omnia peccata populi sciebat, sed in generali, (addit) sicut nos facimus in principio Missae. Lyra in Leuit. 16. 21. the Priest heard not the particular confessions of the people, for that had bene impossible, but onely in generall. Accordingly haue others pronounced concerning the new Testament, as their Iesuite Maldonate witnesseth: Sunt etiam inter Catholicos, qui putant nullum esse praeceptum diuinum de confessione, vt omnes Decretorum Interpretes, & inter Scholasticos Sotus. Maldōnat. Ies. Sum. q. 18. art. 4. although he adde, Sed haec opinio aut iam declarata est satis tanquam haerisis, aut operaepretium faceret Ecclesia si declararet esse haeresin, &c. Diuerse Catholicks, among whom are all the Interpreters of the Decrees, do thinke that there is no diuine precept for this kind of confession. Which opinion, he notwithstanding is emboldened to call now hereticall, whereof their owne Glossator long since was licenced to affirme, that Melius dicitur ab vniuersalis Ecclesiae traditione, quàm noui aut veteris Testamenti authoritate instituram fuisse. Glossator apud Gratian. de Poenit. dist. 5. cap. In poenitentia. Of this the Index Expurg. commandeth, Deleatur. Vide Pappum, Collatio censurae, pag. 329. it is more truly said to haue bene ordained by a tradition of the Church, then by any authoritie either of the old or new Testament. If this be not sufficient, we pursue further to proue
That the Romish doctrine of Confession had no being in the times long after the daies of the Apostles: as it is testified by diuerse Romanists.
SECT. 4.
5 We shall not need any domesticall witnesse for proofe hereof, the testimonies of our Aduersaries being so prompt, direct, & copious in this behalfe: some of them affirming, that Erasmus annot, ad epist. Hieron. & annot. in c. 19. Act. & in Method. Theolog. & Beatus Rhenanus annot. in lib. Tertull. de Poenit. docent Confessionem secretam singulorum peccatorum non modò non esse iu [...]e diuino institutam aut imperatam, sed neque in vsu antiquae Ecclesiae fuisse. Vt refert Bellarm. lib. 3. de Poenit. cap. 1. § Nostro seculo. priuate confession was not ordained by God, nor practised in the ancient Church; but that Confessio longo tempore in prisca Ecclesia est olim publicè facta. Maldonatus Iesuita Su [...]m. q. 20. art. 1. in the Primitiue Church for a long [Page 256] time the confession then vsed was publike: as for the priuate confession, Quae non apud Graecos necessaria est, ad quos non manauit Traditio. Glossa Gratian. de Poenit. dist. 5. C. In poenitentia. it was not yet acknowledged in the Greeke Church; which they accordingly proue (out of Augustino, Ambrose, and Chrysostome) The question being made, Vtrum solá cordis contritione & secretâ satisfactione absque omni confessione, quis possit Deo satis [...]cere: he affirmeth that there are some, qui dicunt quamlibet [...] veniam sine confessione fact [...] Ecclessae & Sacerdotali iud [...]cio posse promereri: for which purpose he alledg [...]th Ambrose, Augustine, and Chrysostome. Glossator apud Gratian. quo suprà. Ludgum 1572. not to haue bene held necessarie in those times.
6 But such is the imperfection of sight in the Romanists, that they offended as it were with the brightnesse of this acknowledged truth, do commaund such testimonies of their owne men to be Quod scilicet adulto peccatū non remittitur sine oris confessione, quod tamen fal [...]um est, &c. Gratianus ibid. Deleantur haec ve [...]ba [Quod tamen falsum est] Index Expurg [...]rt est a [...]ud Pappum in Collat. censurae in Glossas, pag. 326. & pag. 329. See aboue, §. 3. lit. [...]. put out. And when for confutation of their pretended necessitie thereof, the like euidence is brought from ancient historians, recording the fact of the Patriarch Nectarius, who vpon the notorious trespasse of a Deacon, abrogated the manner of priuate confession; then our Aduersaries (as namely their two Cardinals Bellarmine and Baronius) for answer hereunto, deale so homely with two ancient Ecclesiastical witnesses, Sozomen and Socrates, as to giue them the Soluitur argumentum Caluini de facto Nectarij ex Sozomeno & Socrate, qui dixerunt, &c. Neque enim ignoramus Sozomenum multa mentitum. Bellar. lib. 3. de Poenit. cap. 14. And Bar [...] nius, as the testimonie next following doth shew: Lie; and so (say they) is Caluins argument answered, taken from the fact of Nectarius. We may hereby discerne what kinde of disputers our Apologists do boast of, to wit, men who assume vnto themselues a censorious authoritie of branding ancient monuments with the note of a Lie, and make the reproch of old historians their answer, and our satisfaction; notwithstanding this answer beso Respondent aliqui, non esse adhibendam fidem huic narrationi, qui [...] multa mentitus est Sozomenus; & Socrates quoque fidem non facit in hac re, quia haereticus erat Nouatianus. Et ita firm [...] respondet Caesar Baronius. Sed non potuit facilè de re tantâ tam publicâ & manifestâ mendacium confingi: aliqui ergo concedunt illum [...]ustulisse vsum sacramenti Poenitentiae Suarez Ies. in Thom. part. 3. tom. 4. disp. 17. §. 2. improbable, that their owne learned Iesuite Suarez ia [...] suprà: adding further: Aliqui alij, vt Nectarium excusent, dicunt eum abstulisse vsum, sed tantùm ad tempus breue, ad sedandum scandalum obortum; [...]amue suspensionem ad tempu [...] Chrysostomi durasse. Suarez quo suprà. This proueth that it was not necessary. Suarez dare support the credit of our Historians relation and report. Their last refuge is, to answer, that Nectarius abrogated the Ex occasione eius poenitentiae (opinione Bellarmini, publicae) acciderat flagitium Diaconi cum muliere, & inde tumultus contra Clerum exortus erat. Abrogabat igitur confessionem publicam. Bellarmin. quo suprà. Odiosum, vt credibile est, visum Sacerdotibus tanquam in Theatro audiente populi multitudine, delicta pronuncia [...]e Presbyterorum, itaque aliquem vitae integritate maximè spectatum, secretorum omnium tenacem & sapientem huic officio praeficiebant, cum accedentes, qui peccârant, acta vitae [...]uae confitebantur: ille pro cuiusque delicto quid aut singulosfacere aut luere opo [...]tebat interminatus, abloluebat, vt à se ipsi poenas commissorum exigerent. Sozom. hist. lib. 7. cap. 16. cited by the Apologists 162. Nectarius simpliciter confessionem abrogabat. Tho. Waldensis tom. 2. cap. 141. publike confession onely, as though to take away the scandall giuen by a Deacō, fornicating in a publike confessiō, they would permit a priuate confession, wherin he might haue a greater shadow and couert for such a worke of darkenesse.
7 Let now our Aduersaries bethinke themselues how inconsiderately they haue answered not onely vnto the testimonies of Socrates and Sozomene, but vnto S. Chrysostome also, who was the successor of Nectarius, and stood against not Nunc aute [...] necesse non est praesentibus testibus confiteri. Chrysost. hom. de Poenit. & Confess. Sic quidē respondent Gratianus & Baronius, haec intelligenda esse de confessione publica. Sed plurimùm obstant huic interpretationi nonnulla verba Chrysostomi, quibus videtur excludere ministerium linguae, & dicere, sola cogitatione fieri debere confessionem, vt hom. 31. in epist. ad Heb. Ante Deum confitere peccata tua, apud verum Iudicem [...]um oratione delicta tua pronuncia, non lingua, sed conscientiae tuae memoria. Igitur haec expositio videtur mihi valdè probabilis, loqui Chrysost [...]mum de secreta confessione. Suarez Ies, in Thom. part. 3. tom. 4. disp. 17. §. 2. Addit Suarez, quanquam non excludit eius necessitatem. publike confession, as Baronius would haue it, but (as their Iesuite Suarez confesseth) against the priuate. Thus much of the no absolute necessitie of their commaunded confession. Now followeth
Of the impossibilitie of Romish Auricular confession: acknowledged by their owne Doctors.
SECT. 5.
8 No man will say, that any command can be iustly imposed by law of necessitie, wherein there is the stampe of an impossibilitie of performance; for euerie such law reigneth not as a king, but as a tyrant: of which kind we doubt their Decree of necessarie confession will appeare to be.
9 What the doctrine of Protestants is concerning the priuate confession of particular sins, we permit their Cardinall Bellarmine to report: Admittit etiā Caluinus priuatam (confessionē) coram Pastore, quando quis ita angitur & afflictatur peccatorum sensu, vt se explicare nisi alieno adiutorio nequeat: sed addit moderationem, vt libera sit, ne [...] ab omnibus exigatur, nec necessariò de omnibus. Etenim, inquit Melancthon, connum eratio omnium impossibilis, &c. Vnto these he adioyneth the consent of Kemnitius: Non necessariam esse ait: and Omnisi Protestantium. Bellarm. lib. 3. de Poenit. cap. 1. Caluin (saith he, and he adioyneth vnto Caluin other Protestants) admitteth of priuate confession to be made vnto the Pastor, whensoeuer any is afflicted in his conscience, and shall haue need of anothers helpe: yet with this moderation, that this confession be free, and not exacted, and secondly, that it do not enioyne a rehearsall of all particular sinnes. Herein condemning the Romane Church (as there appeareth) of a double error, the first is the opinion of necessitie, to charge men vpon danger of damnation to confesse (if they can) their secret sinnes: the second is, by the exacting an enumeration of particulars, which is a doctrine of impossibilitie. The Romish kind of necessitie diuerse See in the [...]ormer Sections, vnto whom we [...] adde, Panormitanus & Gerson eam non necessariam esse contenderunt. Gregor. de Valent. Ies. de Missa, lib. 2. cap. 4. Romanists haue already excepted against, from the authoritie of Scriptures and Fathers, and by the practise of the ancient Churches.
10 In the point of impossibilitie, the now practise of the Romish Church is so maruellously exorbitant and degenerate, as that it caused their owne Rhenanus to complaine, that their chiefe Schoole-men Scotus and Aquinas, haue, by their Deuteronomies and new rules, made a forme of priuate confession, Aquinas & Scotus, nimiùm arguti homimes talem confessionem reddiderunt, vt grauis Theologus saepè testatus sit, iuxta illorum deuteroseis impossibile esse nobis confiteri. Beatus Rhenanus argum. in Tertull, de Poenit. vnpossible to be obserued: Equidem credo de hac re controuersiam nullam futuram, si non haec salutaris confitendi medieina ab ignaris & importunis medicis multis inutilibus traditionibus infecta & contaminata fuisset, quibus, conscientijs quas extricare & leuare debebant, laqueos injecerunt, & tanquam tormentis quibusdam excarnificârunt. Cassander consult. art. 11. pag. 82. insnaring (as their Cassander speaketh) and tormenting the consciences of men; whilest some of them impose a Multi Scholastici dixerunt omnia venialia necessariò esse confitenda. Maldonat. Ies. Summ. art 3. q. 18. necessitie vpon the conscience, euen of all veniall sinnes that can be remembred. We further insist, to shew
The same impossibilitie (besides their vndecent interrogatories in confession) proued by the Canons and rules of our Romish Aduersaries.
SECT. 6.
11 The Councell of Trent hath prescribed, and all their De mortalibus: Circumstantiae, quae n [...]tabiliter aggrauant peccatum, in confessione explitare est necessarium: eius generis sunt septem; Quis, quid, propter quid, quo modo, quibus auxilijs, vbi, quando. Suarez Ies. [...]im. 4 disp. 22. §. 1. Iesuits haue proclaimed a confession of all mortall sinnes, with all the materiall circumstances of such sinnes; which circumstances are seuen, and are incident vnto the actions of men, to wit, [who I am that did it, what I did, to what end, how, by what helpes, where, and when it was done.
[Page 258] 12 The reason hereof their Iesuite Maldonate hath thus expressed: Vnus finis confi [...]endi est, vt obligaret homines, ne ipsi iudices essent, an habeant peccatum, & an illud fit mortale an veniale; quia plerumque imperiti sunt, ideoque cogendl sunt exponere, quicquid fecerunt, Sacerdoti, vt iudicet peccarent, nec [...]e, vt peccatores vi clausum obtinerent remissionem peccatorem. Quapropter Sacerdos debet omnia remittere, & quia non potest remittere, nisi qu [...] audit, omnia debet audire. Maldon. Ies sum. q. 18. & art. 8. & art. 3. & 4. Because men (saith he) commonly are no competent Iudges in their owne cases, and not able oftentimes to say whether their acts be sinfull or not, or if they thinke them infected with sinne, yet can they not descerne whether they be mortall or veniall; therefore are they compellable to confesse vnto the Priest whatsoeuer they haue done, that they may obtaine remission of sinne: and because the Priest can remit no sins, but such as he heareth confessed, he that must remit all, must first heare all; Nec Sacerdos remittit vllum peccatum, nisi poenitens proferat, quae debet, omnia. Suarez Ies. tom. 4. disp. 22. Neither can the Priest remit any one sinne, (saith their Iesuite Suarez) except the penitent confesse all that he ought to confesse.
13 The case is now plaine, that howsoeuer they Reliqua peccata, quae diligenter cogitanti non occurrūt, in vniuersum in eadem confessi one inclusa intelliguntur. Concil. Trid. Sess. 14. cap. 5. wrap vp whole bundles of forgotten sins within those which are confessed, yet the reason which they giue for the necessitie of their confession sheweth, that man is obliged to confesse, not so much, because he iudgeth his owne act to be sinful, as that he may be iudged whether he hath sinned. And because he in his ignorance may misdeeme his own actions, taking that to be good which is a sinne, & of his sins think that to be venial, which is indeed mortal, the party confessing is chargeable by this rule, & the Iesuits conclusion, to reueale all whatsoeuer he hath done, that is, whatsoeuer might either in word or worke be subiect vnto a mortall sin; the rather because (as the Iesuit Costerus truly obserueth) Saepè quae leuia sunt nobis, grauia sunt Deo; quod primos parentes ob culpam, vt primo aspectu apparet, leuem, de summo gradu dignitatis in maximas miserias cum vniuersa posteritate deturbabat. Costerus Ies. Enchirid. Tract, de fide speciali. §. Admittitur. that may seeme a light offence vnto man, which is hainous in Gods sight. He exemplifieth it in the first sinne, and so he may well, for it seemed vnto the offender to be Gen. 3. faire and pleasant, and as it were, but a veniall sinne; but it had a mortall, yea an immortal worme within, which we call sinne, which doth engender vnto death, and to eternall bondage; not in words and works onely, but euen in the inward affections, and secret cogitations. Which caused Christ to vpbraid the Pharisees with the Matth. 9. 4. euill of their thoughts: for thoughts also (howsoeuer they be free among men, who cannot discerne them,) enter into the ballances of Gods triall and iudgement.
14 The briefe of all this is, to know that if there be no remission of any sinne, which is not particularly and truly confessed vnto the Priest; no true confession, which is not of all that ought to be discouered; no iust discouerie, where all acts subiect vnto sinne are not expressed; and that there is neither word nor worke, whether outward or inward, either in thought or affection of heart, but is subiect vnto the contagion of sinne: then must it follow, that either their manner of confession is to no end (that is, not necessarie,) or else is it endlesse, and impossible.
15 Secondly, the curiositie of that art of confession, by searching and ripping vp other mens sores, hath proued so loathsome, that their Bishop Tyardaeus doth greatly complaine of some Iesuits, Isti verò (speaking of the Iesuits) sancti scil. pneumatici, quibusdam interrogationum formulis circa scrupulosas peccatorum differentias obscoena & impudica quaedam exquirunt, quae sine vtrius (que) sexus interrogati (cuius [...] ribus inauditae turpitudines & lasciuiae instillantur) rubore, & interrogantis inhonesti appetitus titillatione vix vllis verbis, an [...] ne vix quidem enuntiari possint. Pontus Tyardaeus Episc. Cabilonens. de fratribus Iesuitis, pag. 35. Who (saith he) vse such interrogatories in taking confessions, whereby they may extract the most scrupulous differences of sinnes, either by searching into the most obscene & filthy circumstances of the fault, so farre as it can hardly be vttered of the confessed without shame, or of the Priest without some dishonest motion: which might peraduenture be thought a [Page 259] defect of some few, but that we reade of their generall instruction concerning the case of Vnde si confessarius, fortè dum audit confessiones, in tales incidit pollutiones, non ob id tenetur non audire alios, nisi sit periculū complacentiae in pollutione. Tollet. Ies. Instruct. Sacerd. lib. 5. cap. 13. pag. 567. pollutiō, occasioned by their maner of confession. To come vnto
The conclusion, shewing whether the doctrine of Protestants, or of the Romanists is more safe.
SECT. 7.
16 There are two Courts whereunto sinners are to be conuented, coeli & soli, the tribunall in heauen, and the Church on earth: vnto the first all kind of sinners are summoned by their inward consciences daily to appeare, and to looke vpon God the Iudge, whom some behold on the left side; such are they who stand onely in the eye of his iustice, and forthwith are ready with Cain in desperation to runne away: others behold him on the right side, where they see directly their Aduocate Iesus pleading their pardons, by whom that tribunall of the Iudge is turned to a mercie seate, and they heare the gracious proclamation of pardon vnto all faithfull penitents.
17 The other Court, which is of the Church militant, is subordinate vnto the former, & doth exercise a iurisdiction ouer the consciences of men; but with a difference, for here the examiners are but men, vnable to search throughly into the hearts of confessors, and consequently may erre in the vse of the key, by locking and opening, that is, by condemning & absoluing amisse: but God is the discerner of all spirits, who only Isa. 22. 22. shutteth and no man openeth, and openeth and no man can shut; whereby it may happen that the innocent soule may stand bound in the inferiour Courts of mans iudgement, and yet by grace be acquitted and absolued before God: which sheweth that mans absolution is not of an absolute necessitie. Neuerthelesse the authoritie of particular Churches is not to be condemned, for they are Christs confessaries, and haue a iurisdiction ouer publike and priuate sinners, against publike and notorious offenders; wherein they should proceed without partiality, as S. Paul did against the 1. Cor. 5. incestuous, and as S. Cyprian against those See aboue. Apostates. For if this were duly executed according to the power giuen vnto thē, then might many wretched and dissolute sinners be drawn out of Sathans bonds, and (to allude vnto the Prophet Dauids Psalme) they might sing and say, Psal. 23. 4. Thyrod, (that is, thy shepheards staffe) hath comforted me: but as we cannot but wish the vigour of this ancient discipline reuiued, so haue our Aduersaries no cause to boast of the practise thereof; for their Iesuits do willingly confesse, that Quod non tam apertè & frequenter, & in specie res etiam ipsa Indulgentiarum à veteribus commemoretur, causa fuit vsus seuerioris poenitentiae, qu [...] temporibus illis multum vigebat, ita vt non esset magnoperè necessarium beneficio indulgentiarum vti: posteà verò decrescente feruore poenitentiae, illarum (Indulgentiarum) vsus inualescere coepit. Greg. de Val. Ies. lib. de Indulg. cap. 4. Paulò post initium. Quia tunc homines feruentiores erant in bonis operibus, & minùs indigebant indulgentijs quàm nos, ergo non tam amplas remissiones habebant. Tollet. Ies. Instruct. Sacerd. lib. 6. ca. 22. as seueritie of discipline (vsed so feruently in ancient times) decreased, so the vse of Indulgences did increase. Which in effect is as much as to grant, that their late * doctrine and practise of Romish Indulgences is the bane and ouerthrow of ancient discipline: and Luther, we know, was the great Probatur Indulgentia ex Bulla Leonis 10. contra Lutherū, & in Decretali quam ad Caietanum Legatū suum misit in Germaniam. Greg Valen. tom. 4. disp. 49. §. 2. enemie vnto Romish Indulgences, herein inclining to the more ancient and safer practise.
18 Concerning priuate sinnes, which (as Origen saith) must be purged by vomit (meaning, by an orall confession vnto the Church,) whereby the surfets of mans heart, and the vndisgested gorge of a loathsome conscience is [Page 260] disburdened, we also hold to be a good phisicke, and verie soueraigne for the soule of man; which may be done either by a generall confession of sinnes, or else by a district acknowledgement of some particulars.
19 Of the generall confession we need not dispute, their Cardinall Admittit Caluinus, lib. 3. Instit. cap. 4. generalem (confessionem) quam Minister pro se & populo in Ecclesia faciat. Bellarm. lib. 3 de Poenit. cap. 1. Bellarmine doth grant that this is practized amongst Protestants: the onely question is about the other kind. And the vse of priuate confession is (as our Aduersaries haue witnessed) acknowledged by Protestants, but with a double limitation and restraint, the first is the foresaid §. 4. freedome of consciences, the second the §. 5. and §. 6. possibilitie of performance.
20 In both which considerations the Romish doctrine of confession may be iudged lesse safe, because now it is prescribed vnder the damnation of §. 2. Anathema, to be held both necessary and possible: which hath bene confessed of their owne Doctors §. 3. not to haue bene ordained of God, §. 4. nor practized of the primitiue Church, nor held §. 4. necessarie of the Greeke Church vnto this day, but to haue bin transformed into a §. 5. & 6. snare of mens consciences through the impossibility of a due discharge. The abuse wherof hath bene an occasion, §. 6. both vnto cōfessors of pollutiō, & also vnto many confessed, of grieuous & sacrilegious impi [...] ties: by experiēce wherof one of their own Diuines was moued both to Ridenda est, Theologi illius sententia, qui optimè consultum iri Indis dixit & scripsit, si confessionum obligatio tollereretur: ne tot, inquit, & tam grauia sacrilegia perpetrare cogantu [...] O stultam hominis vocem,—si peruersis remedio quouis abutentibus ista est ratio medendi, tolle matrimonia, ne fiant adulteria:—qui [...] potiùs apud rectè & sapienter aestimantem pluris est, quòd pauci electi per medicinam sanantur, quà quod plurimi reprobi per eius abusum deteriores fiant. Acosta Ies. lib. 6. de Indorum salute, cap. 16. say and to write, that it were good, (speaking of the now Romish maner of cōfessing abused by the conuerts of India) that it were taken away. Now let vs proceed.
CHAP. XV. Of penitentiall Satisfaction.
THE ROMISH APOLOGIE.
That also as then Penance Centur. 3. col. 127. line 40. or satisfaction was enioyned according to the offence, that the same Fathers Whittaker contra Camp. rat. 5. pag. 78. and see him also alledged in M. Fulkes defence of the English translations, cap. 13. pag. 368. ante medium. thought by (such) their externall discipline of life, to pay the paines due for sinnes, and to satisfie Gods Iustice: that Whitaker in resp. ad Camp. rat. 5. pag. 78. paulò ante medium. not Cyprian onely, but almost all the most holy Fathers of that time were in that error.
THE PROTESTANTS APPEALE: The state of the question.
SECT. 1.
EVery Protestant will easily confesse, that S. Satisfactio poenitentiae est peccatorum causas exscindere, nec earum suggestionibus aditum indulgere. August. apud Gratian dist. 3. C. Satisfactio. Quim magna deliquimus, tam granditer defleamus, alto vulneri diligens & longa medicina non defit. Cyprian. in Serm. de Lapsis. Cyprian and other ancient Fathers did enioyne vnto offenders a proportionable outward Penance, which might be properly a medicinable helpe, for the mortifying of sinne, and testifing his inward remorse, together with the satisfying of the parties offended, [Page 261] and especially the Church of God; thereby to procure the Churches praiers, and a ministeriall absolution, with a pardon from God. But our onely question is concerning the manner of their iniunctions; whether there be not somewhat reprehensible in them. For our better discharge in this point, we first declare,
How farre these exceptions taken by Protestants, are iustifiable in the iudgement of our learned Aduersaries.
SECT. 2.
2 The taxation of ancient Fathers is onely for the inconueniency of Nimis asperè & durè locuti sunt: non tamen concedam eo sensu dixisse quo accipiuntur à nouis satisfactionarijs, vt probo ex Chrysost. & Augustino, qui omnem satisfactionem referebant non ad expiationem delictorum praeteritorum, sed ad cautionem in posterum se a peccatis abstinendi. Caluinus in loco à Bellarmino citato, lib. 4. de notis Eccles. cap. 9. Heare Caluine himselfe speake: words which are subiect to misconstructions, and not for Omnes ferè veteres, quorum libri extant, in hac parte lapsi sunt, vbi de satisfaction [...] agitur, nimis asperè & durè locuti sunt. Sed non concedam eos ipsos adeò fuisse rudes & imperitos, vt eo sensu illa scripserint, quo à nouis ipsis satisfactionarijs leguntur. Chrysost. enim ita scribit. homil. in Psal. 150. vbi misericordia efflagitatur, interiogatio cessat; vbi misericordia petitur, poenae locus non est. Quae verba vtcunque torqueantur, cum Scholasticis conciliari nunquam poterunt. Et Augustinus, Poenitentiae satisfactio est causas peccatorum exscindere, nec ipsorum suggestionibus aditum indulgere. Quo apparet illis quoque seculis ir [...]isam passim fuiss [...] satisfactionis doctrinam, quae pro delictis admissis rependi dicitur, cùm omnem satisfactionem referant ad cautionem, se in posterum à peccatis abstinendi, Caluin. lib. 3. cap. 4. §. 38. &c. their sence and positiue doctrine, which M. Caluin himselfe proueth from expresse doctrine of the same Fathers: whose integritie of acquitting the Fathers from any error of doctrine, our Apologists ought in right to haue acknowledged. But seeing his name is to the Romanists so odious, that they commaund it Supprimatur nomen Caluini: & loco [D. Caluinus] ponatur, Studiosus quidam. Index Expurg. Belg. pag. 204. to be blotted out, euen in his sentence which, in their own iudgemēt, is greatly praisworthy: we maruel not that this should be thought lesse gracious, although otherwise in it selfe neuer so iustifiable: as may appeare by the obseruation which Cardinall Bellarmine bequeatheth vnto his Reader, teaching him to vnderstand, that Satisfactio non offertur pro culpa, sed pro poena; quòd si veteres patres interdum actionibus humanis tribuere id videntur, vt pro expianda culpa satisfaciant, interpretandi sunt ex congruo, non ex condigno. Bellar. lib. 4. de Poenit. cap. 1. when the Fathers attribute satisfaction vnto mens actions for expiation of sinnes, they must be interpreted as to vnderstand satisfaction, or merit, de congruo, of congruitie, and not that (which onely is properly called merit) de condigno, that is, of equall worthinesse and condignitie.
3 We see then, that our Aduersaries themselues dare not take the sentences of the Fathers with their naked hands, and therefore haue they cautelously qualified their phrases with a distinction of Merit or Satisfaction, de congruo, and de condigno: which notwithstanding is so incongruous and successesse a distinction, that it is reiected by their owne Catholicos quosdam viros dictissimos & pientissimos adhuc video eò propendere, vt Ecclesia meritum de congruo repellat, vt contra Patrum authoritatem [...]ec [...]n [...] inuentum. Vega Ies. lib. 8. de Iustif. cap. 8. Et in opusc. de Merit. q. 7. pag. 816. most learned (as themselues call them) and godly Diuines, in the name of a new inuention, and vnlawfull, and repugnant to the authoritie of ancient Fathers. It might therefore haue behooued both these Romanists, and also our Centurists, to haue accorded to the aboue specified wisdome & moderation of M. Caluine, in reprouing some of their hyperbolicall and excessiue phrases, and to haue bene directed by their more perspicuous & plaine testimonies, wherby they clearely manifest their orthodoxall meanings: whereof we deliuer our Reader a tast, shewing
That the ancient Fathers did denie, that Penitentiall works were properly satisfactorie vnto God.
SECT. 3.
4 Although the Fathers do sometimes exceed in phrase of speech (as hath bene confessed,) terming their Penances not onely medicinall corrections (which we allow,) but euen also an expiatorie price, and satisfaction of Gods diuine iustice against the guilt of sinne: which their Cardinall will haue warily interpreted, and in an vnproper sence: yet the same Fathers when they cast their eies vpō some penitēts, who are proudly conceited of the worthinesse of their humilitie, do teach such men Christus nobis propitiatio factus est: ergo in ipso omninò Poenitentiae sacrificium ministratur & agitur, & omne quod ex poenitentia quis consequitur, ad cum refertur. Hesychius in Leuit. 7. lib. 2. to esteeme Christ the onely propitiation in Penance: and to acknowledge, that Cùm omnem vitam in peccatis detriuerim, si me poenituerit, fiámne saluus? prorsus fies. Vnde hoc liquet? ab ipsa Domini tui benignitate, non ex tua poenitentia mihi sumo fiduciam: poenitentia enim tua non valet tantam abstergere malorum luem, &c. Chrysost. de Poenit. homil. 3. siue in Hypomuemat. in Esalam. it is mercie, and not onely Penance, which purgeth the leprosie of sinne. And therefore Ergo & agendam poenitentiam, & tribuendam veniam credere nos conuenit, vt veniam tamen tanquam ex fide speremus, non tanquam ex debito. Ambros. de Penit. lib. 2. cap. 8. in Penance to hope for pardon, not of right, but by promise through faith, because Sola secundi Adami tribulatio purgat quos contaminauit offensio sola prioris: non quòd propria cuiquam sufficere possit satisfactio. Quid enim omnis poenitentia nostra, nisi quòd si non compatimur, omninò non possumus corregnare. Bernard. de verb. lib. Iob. in sex. trib. Quibus labonbus, quibus ieiunijs possumus nostra lauare peccata? Ambros. in Psal. 118. serm. 20. no penitentiall labours in themselues can wash our wounds; no nor the Etsi fratres pro fratribus moriamur, tamen in fratemorum peccatorum remiss nullius sanguis Martyris funditur; quod fecit Christus pro nobis, nec in hoc quid imitemur, sed quid gratulemur contulit nobis. August in Ioh. tract. 84. Martyrs, when they die for others, can be said to haue power of imitating Christ in gaining remission for other mens sinnes, because Christ hath not giuen vs a vertue of imitation of him herein, but of congratulation; and then to testifie, that Ego testificor ac fide iubeo, fore vt si quisquam nostrûm, qui peccatis obnoxij sumus, recedens à pristinis malis, ex animo veréque promittat Deo se postea nunquam ad illa rediturum, nihil aliud Deus requirat ad satisfactionem vlteriorem. Chrysost. de Beato Philogonio. Non dixit, si castigaremus nosipsos, si supplicium de nobis sumemus, sed si solùm velimus agnoscere peccata, si nosipsos condemnate, liberaremur vtique ab huius & futuri seculi supplicijs. Chrysostom. in 1. Cor. homil 28. God (it is not then of merit, but of acceptance) accepteth of sincere and vnfained repentance, and constant purpose of amendment of life, for our satisfaction; Lastly, to repose our mournfull soules in the Omnium piorum sub hoc onere corruptibils carnis, & in huitis vitae infirmitate gementium, spes vna est, quòd Aduocatum habemus. &c. August. contra 2. epist. Pelagian. lib. 3. cap. 5. hope, that we haue an Aduocate. It is further requisite, that according to the order of our dispute, we further shew,
How farre distance there is betweene the now Romish Church, and the iudgement of Antiquitie, in this point of penitentiall satisfaction. The first is want of obseruation of due order.
SECT. 4.
5 This first aberration from Antiquitie doth appeare by their practise. For the Fathers enioyned sinners to performe some externall kinds of Penances, as medicinable cures of the sicke soule, and trials of his vnfained repentance, before that euer they did absolue them, and restore them to the peace of the Church; as appeareth by the last obiected place of Cyprian, and the confession of their owne Hoc interest inter actionem poenitentiae, seu exomologesin veteribus vsitatam, & eam, quae nunc vsu recepta est, quòd olim nisi his operibus ab Ecclesiae praefecto iniunctis ritè peractis, absolutio & reconciliatio, & communionis ius per manus impositionem non concedebatur:—quae quidem actiones ad remissionem impetrandam. & Dei offensam placandam valere putabantur, non quòd eam dignitate sua mere [...]entur, sed quòd eis animus hominis ad gratiae diuinae susceptionem praepararetur.—Hodié verò à facta confessione manus poenitenti imponuntur, & ad communionis iu [...] admittitur, & post absolutionem opera aliqua pietatis, quae ad carnis castigationem, & reliquiarum peccati expurgationem faciant iniunguntur; quod ipsum vtiliter fieri potest, si periti Ministri Ecclesiae opera adhibeatur. Cassand. art. 12. de Confessione. Cassander.
[Page 263] 6 But contrary-wise the Romanists (which he likewise obserueth) do first absolue the confessing penitents, and afterwards impose vpon them the satisfactory works. Which we note, not as thinking that works (if they be godly) may not be wholsomly enioined, but that the pretenders of antiquity should not be thus preposterous. Besides this,
A second Aberration, not onely from Fathers, but euen from their owne profession, by diuerse strange and vnreasonable manners of diminishing and dissoluing of their Penance.
SECT. 5.
7 They Ieiunijs, orationibus, eleemosynis, vel alijs pietatis officijs nos posse satisfacere. Concil. Trident. Sess. 14. can. 13. glorie indeed much of their penitentiall acts, to wit, fasting, praier, almes, and other works of pietie: yet so, as to instruct their Priests to vse Multis modis potest Confessor diminuere poenitentiam,—tertiò quando poenitens est ita imperfectus, vt timor sit ipsum non accepturū poenitentiam, aut, si accipit, non impleturū. many waies of diminishing mens Penance, as for example, when it may be doubted that the penitent either wil not receiue the enioyned Penance, or else will not performe it. The penitent cannot be offended when he may do as he will.
8 And if he be not willing to haue any such Penance enioyned him, then are they taught to vse a more gentle plaister in this forme: Quintò quādo alià viâ iuuantur poenitentia & satisfactio, imponendo ei omnia quae facturus est bona, & quae passuru [...] est patienter niala, loco poenitentiae,—sciendum est quòd opera alii Deo debita.—Si à confessario imponantur in satisfactionem, valent vltra obligationem, cui etiam satisfaciant: quando autem Confessarius absolutè imponit poenitentiam, intelligitur de opere aliàs indebito: vt cùm dicit ieiuna duos dies, non intelligit dies in quibus est praeceptum [...]iunium. Tollet. Ies. Instruct. Sacerd. lib. 3. cap. 11. Whatsoeuer good thou shalt do, & whatsoeuer euill thou shalt patiently endure, be all that vnto thee in stead of thy Penance. Here is no penal matter, which is commonly of works not commaunded of God: for such works as these they cal opera aliàs Deo debita, that is, works which euery Christian man (euen without Penance) is bound to performe vnto God, & consequently here is a Penance without Penance.
9 Againe, lest that their penitents might proue refractarie and wayward children, they haue prouided that the Priest in confession may Potest vnus pro altero reiunare, vel bona opera facere, sed quod est meriti, sibi non alteri dari potest.—Potest igitur Confessarius imponere poenitentiam poenitenti per se, vel per alium implendam: licet non debet facere, nisi rationabili de causa. Idem ibid. impose vpon the partie a Penance to be performed either by himselfe, or by another, so that it may be sufficient if he can get another man to fast for him. It is not heard of in physicke, that one should receiue health by another mans diet, nor in Diuinitie, that any shall be iudged but according to his 2. Corinth. 5. owne works, or iustified but by his Roman. 1. owne faith: and the law of iustice teacheth, that in punishment, Galat. 6. euerie one must beare his owne burthen: yet thus they thought good to prouide for their delicate penitentiaries, by beating them vpon other mens shoulders, and inflicting insensible punishments vpon them. Which kind of translation of punishment, the ancient Fathers, if they had but dreamed of, would haue entertained with laughter, if yet the pittying of mens follies could haue permitted them to laugh.
Their third reuolt from Antiquitie, is their dissoluing of the doctrine of Penance by their new doctrine of Indulgence, practising thereby a kind of impostureship.
SECT. 6.
10 We heare them further boast of the prescript of their Proculdubiò magnoperè à peccato reuocant, & quasi fraeno quodam coercent poenae satisfactoriae. Concil. Trid. Sess. 14. cap. 8. satisfactorie punishments, as being bridles and curbs to represse men from sinne; and yet haue they found a meanes to loose the raines by a new art, which is (as themselues do define) Per indulge [...] tias concessas satisfacit cū poenis impositis in confessione, vt si confessor imposuit ei disciplinam, ieiuniū, cleemosynam, vel similia opera, si indulgentiam consequatur, non tenetur subire poenas. Tollet. Ies. lib. 6. cap. 23. Indulgentia cùm absoluto conceditur, non apponendo illud periculum (de iniunctis) tunc valet quantum ad ea, quae in remissionem peccatorum iniunguntur a Confessore, & quae iniungenda essent, vel in confessione, vel in iusto Dei iudicio. Tollet. ibid. ca. 23. § Quartò. the Indulgence or pardon of these penitentiall acts, which are enioyned to a sinner by his confessor, after absolution. And now their Church is become an indulgent Mother indeed, for by this one Article the three strings of their bridle called satisfaction, to wit, praiers, fastings, almes, are wholy disanulled, by granting vnto the partie who should satisfie, a pardon so large, as sometime for some Secundùm vsum Sarum, quicunque in statu gratiae existens deuotè dixerit septem orationes sequentes, cum septem Pater noster, & septem Aue Mariae ante imaginem pietatis, merebitur 56. annorum millia indulgentias &c. Ho [...]ae B. Mariae Virg secundùm vs [...] Sarum. Papa potest illam tot dierum, & annorum mille millium concedere, qualis posita reperitut in diuersis concessionibus summorum Pontificum, vel aliorum. Gerson. 2. p. Tract. de Indulg. Considerat. 8. alias Alphab. 34. lit. a thousand yeares; and so light, as for but saying a few vnknowne praiers, yea Cardin. Bellar. See aboue lib. 1. ca. 2. §. 21. for the the least cause, to obtaine sometimes the greatest Indulgences. And lest that any might thinke that any Pope, being the Father of their Church, could so farre doate in his old age, as to lauish out his Indulgences without reason; their Iesuite doth admonish his disciples out of Gratian, Vbi euidenter non constiterit indulgentiam sine legitima causa esse concessam, contemnenda non est. nec minoris efficaciae est reputanda, quàm verba sonant.—Ratio est, quia Superioris factum semper est praesumendum esse legitimum & validum, praesertim in summo Pontifice.—De cuius iudicio dixit Gratianus, Nemini licere disputare, in §. Qui autem, 17. q. Cuius sententia praesumitur iusta, quando non est euidenter iniusta.—Hoc satis est vt nulla Indulgentia eius, quantumuis magna & excedens appareat, omninò contemnenda sit, licet fortassis non val [...]t quoad totum effectum, valebit quoad aliquem.—Vltimò, quamuis in aliquo casu contingeret committi intollerabilem errorem & manifestum in quantitate, vel in causa indulgentiae, nunquam est publicè spernenda, aut liberè reprehendēda. Haec assertio magis ad prudentiam pertinet quàm ad doctrinam: probatur tamen tum quia cauendum est ne cum haereticis in verb [...]s aut factus, quae Pontificis imminuere authoritatem videantur, etiam apparenter conueniamus:—tum etiam quia buiusmodi zelus nec necessarius est neque vtilis Suarez Ies tom 4. disp. 56. §. vlt. not to hold it lawfull to dispute of the Popes iudgement, but to presume it to be iust, except the contrarie do euidently appeare. And although he should commit some intollerable error in granting of an Indulgence, yet were not this publikely to be despised, or freely reproued; both because we are to beware lest we either in word or deed agree with heretikes in such things, wherein the authoritie of the Pope may seeme to be empaired, and also because this zeale is neither necessarie nor profitable.
11 This is wholsome counsell, and wel befitting a child zealous, but not of truth. For their owne Victoria Doctor of the chaire, and publike Reader in the Vniuersitie of Salmanca in Spaine, who is instiled among them for an Academiae Salmanticensis incomparabilis moderato [...]. In fronte libri. incomparable moderator, spared not to note the Popes prodigall dispensations with the Decrees of the Church, Papa in dispensando de Decretis Conciliorum potest grauiter errare. Vtinam liceret dubitare de hac conclusione,—sed videmus [...] curia Romana quotidiè tam largas, imo omninò tam dissolutas dispensationes profectas, vt orbis ferre non possit, nec solùm in scandalum pusillorum, sed etiam maiorum. Francis. de Victoria, Relect. 4. [...] which we see daily (saith he) sent from the Court of Rome, greater then that the world can suffer. And his conclusion is, that it is not to be doubted, but the Pope can erre in his dispensations: and we presume, that they will hold the priuiledge of the Pope to be no greater in disposing of Indulgences, then in dispensing with lawes.
12 But that which we call a meere impostureship is, first the boasting of Penance, wherein they comprehend satisfactorie works of praier, fasting, and charitie; which in their opinion do not onely satisfie for punishment, but also [Page 265] meritoriously obtaine Per illa opera homo censequitur augmē tum Gratiae Tollet. Ies. quo suprà increase of more grace; yet notwithstanding do insist in the doctrine of Indulgence, which is a pardon and remission of all those works of Penance, and by experience is found to be no better then the See aboue, lib. 1. cap. 2. sect. 22. murtherer of true Penance, and bawd vnto licentious wickednesse: in which respect the saying of the Poet may be verified, [...]. Euripides. See more of Indulgences aboue, lib. 1. cap. 2. sect. 20 &c. That which is called benignitie, is indeed a nurse of impietie.
13 Secondly, when they consult concerning him who is obliged by his Penance to giue almes vnto the poore, they do resolue, that An sit melius dare argentum in Eleemolynam, quim in subsidium ad consequendam indulgentiam,—loquendo ex genere, censeo melius esse subsidium facecere ad consequendam indulgentiam, Suarez Ies. tom. 4. disp. 49. §. vlt. pag. 633. it is better for him to bestow that money in gaining of a pardon from the Pope: Non est de necessitate Indulgentiae, vt sub conditione alicuius pijoperis concedatur. Suarez ibid. disp. 52 §. 4. which may sometimes be granted (say they) without the condition of any good worke. Well, the money is paid, what shall they haue for it? they doubt whether Indulgentias per se non valere ad remissionem culpae venialis. Alij (quae vt probabilior & communior Theologorum sententia) restringunt ad poenam temporalem. Suarez Ies. tom. 4. disp. 50. §. 1. num. 10. & 11. remission of the guilt of veniall sinnes, or onely of temporall punishment: but from what temporall punishmēt, they cannot consent, Quidam senserunt istis non remitti reatum poenae apud Deum, sed solùm obligationem exe quendi sacramentalem poenitentiam, quae opinio antiqua fuit. Propter formam Indulg. pro iniunctis poenitentijs: alij valere ad remittendas quascunque poenas relictas ex peccatis remiss. Ibid. §. 3. whether onely from punishments which in Penance are enioyned by the Priests. Whatsoeuer the remission be, iustice requireth, that in a matter of faith & soules comfort, a man should stand vpon some good ground of assurance; and therfore if he pay for Plena plenior ple [...]issima: Aliqui ad distinguenda membra supponunt indulgentiam plenam & pleniorem non esse totales absolutè, sed vel in ordine ad mortalia tantum, vel in ordine ad peccata confessa, vel ad poenitentias iniunctas,—sed verisimile est, vnam remissionem potuisse dici plenam, &c. Ibid. §. 4 plenissimam Indulgentiam, that is, a most full pardon, what reason is it that (as some say) such pardons are not to be vnderstood to signifie a totall absolution? Or if he pay for two pardons, is it sensible (which some teach) Vna indulgentia destruitur per aduentum alterius, ita Corduba: sed existimo nunquam Indulgentiam hoc modo [...]olli. Ibid. disp. 57 §. 2. that one of them shall disanull the other? Or whatsoeuer the effect may be, yet is there little or no securitie in this traffick, whilest that (as some of our Aduersaries defend) either the Pope, who is the pardoner, Indulgentiam concessain (à Pontifice) vt perpetuam semper durare, esse tamen semper reuocationi obnoxiam. Ibid §. 1. Valet reuocatio ad nutum concedenus, etiamsi sine caus [...]. Ibid. §. 2. may reuoke it when he will, euē without giuing any notice of the cause vnto the partie, but Possit Pontifex per solum actum contrariae voluntatis reuocare Indulgentiam. Ibid. only by the contrarie act of his will: or else In Indulgentijs [...]ibest conditio, nisi Christus reprobet. Gerson. 2. p. de Indulg. Papa possit errare in concedendis Indulgenti [...]s See confessed before. may be deceiued, and giue a pardon which Christ will not approue: or else promise pardons by the vertue of a Non defuit in Ecclesia qui negauerit huiusmodi esse the saurum Ecclesiae spiritualem, qui per Indulgentiam dispensari valet. Contraria videtur de side, vel haec saltem erronea. Suarez quo suprà. disp. 51. §. 1. Ex Theologis praeter Maironē, D [...]randus—ausus est negare the saurum Ecclesiae constantem ex meritis vel satisfactionibus aliorum, praeter Christum.—Contraria certa est.—Id confirmat Leo d [...]cimus contra Lutherum. Suarez ibid. §. 2 & §. 3. spirituall treasurie, which is said to consist of the merits and satisfactions of Christ and his Saints: laying this for the ground of their faith of the truth of all Indulgences, notwithstanding that their owne teachers haue bene so bold as to denie that there is any such treasure in the Church.
14 Is it now any maruell why their See aboue, lib. 1. c. 2. §. 22 Doctors before the daies of Luther haue called Indulgences godly deceits: who were herein onely deceiued, to call them godly? which common experience caused others of their Church to complaine, that they extinguished pietie, exhausted and made vile the keyes of the Church. How then should not such a pardoner haue need himselfe of many pardons? or how did not Luther iustly call the Popes Bull, bullam, a bubble, in respect of their vanitie? whereof, as a speciall argument, we may alledge the [Page 262] [...] [Page 263] [...] [Page 264] [...] [Page 265] [...] [Page 266] noueltie of their practise: for then we aske, how long they haue thus vsed to pamper their yonglings? their owne Doctors tell vs of a suretie, that De ijs nihil expresse habemus nec in S. Scriptura, nec ex dictis antiquorum Doctorum, sed modernorum. Antonin. Summ. part. 1. tit. 10. c. 3 this doctrine of Indulgence is not found either in Scripture, or in the traditions of ancient Fathers, and practise thereof: Cùm Purgatorium tam scriò cognitum ac receptum Ecclesiae fuerit vniuersae, quis iam de Indulgentijs mirati potest. quum in principio nascentis Ecclesiae nullus fuerat earum vsus? Roffensis aduersus Luther. art. 18. not in vse in the primitiue Church, Ante tempora Lombardi & Gratiani, qui scripserunt ante annos 400. Indulgentiarum vsus non erat frequens. Greg. de Valent. Ies. de Indulg. cap. 4. The reason by him alledged, is, Vsus poenae seuerioris. nor yet in much request before the daies of Peter Lombard, who liued 1200 yeares after Christ; which cannot well sort with their pretence of antiquitie. Now followeth
A confutation of the Romish doctrine of Satisfaction: taken from the manifold doubts and perplexities wherewith their owne Doctors are entangled in the defence thereof; according to the confessions of our learned Aduersaries.
SECT. 7.
15 Here we find them wrangling and questioning among themseues concerning the Act of Satisfaction, enioyned in Penance, Prima sententia requirit opera quae praecepta non sunt. Reckoning seuē Doctors: Ratio—quia si opus est debitū ex praecepto, non potest eodē solui debitum pro peccato.—Tertia sententia est,—etiam praecepta ad satisfaciendum valere, accounting seuen others and answering, Debitum praecepti est debitum obedientiae,—& meritorium,—etsi poenale est, satisfactorium esse possit Suarez Ies. Tom. 4. disp. 37. §. 4. whether it be a worke of precept and commaundement of God, or onely of counsell and perfection, and not commaunded; or if this satisfactorie worke be a worke of perfection, yet whether it must necessarily Prima est, opus satisfactorium esse per se, etiamsi nihil poenale insit. Citing foure Authors. Secunda est, solum fieri per opus poenale, quatenùs poenale est. Citing eleuen. Ibid. §. 6. be penall, that is, haue in it a nature of punishment and griefe, or not; or if it be penall, yet what it is, wherein the satisfactorie vertue consisteth, D [...] sunt extremae sententiae: prima ponit totum valorem ad satisfaciendum in exteriori actu:—secunda contraria est, totum ponens in interiori. Suarez ib. §. 5. whether onely in the inward, or outward act, or in both; or if in both, yet concerning the perfection of it, whether it stand in need of Gods acceptation, or not. And how soeuer, yet cōcerning the effect, whether it be Quidam dicunt fieri satisfactionem pro temporali poena, sed non pro culpa.—Alij meliores Theologi—dicunt satisfactiones verè & propriè fieri pro culpa. Vega. lib. 13. cap. 36. auaileable for guilt, or for temporall punishment onely; and if either so or so, yet concerning the necessitie, whether the satisfaction be An satisfactio sit pars essentialis, vel tantùm integralis. Paluda [...]us essentialem huius sacramenti, alij integralem—quia perfici potest hoc sacramentum nulla satisfactione imposita. Suarez [...] suprà, disp. 38. §. 1. num. 18. so essentiall vnto the Sacramēt of Penance, that there can be no absolution without it, or no; and if it may, yet concerning the parts hereof, whether Per contritionem ipsam, & per confessionem homo satisfacit, vnde interdum fi illa sa [...] factio aequalis sit, non est alia necessaria, quamuis contrarium senfit Richardus Suarez tom. 4. disp. 38. §. 3. contrition or confession will not sometime serue for satisfaction: and if satisfaction it selfe shal be thought to be necessarie, yet concerning the quantitie Aliqui doc [...] satisfactionem minimam nullum effectum habere,—alij, totum reatum poenae tollere. Idem ibid. §. 2. whether the least satisfaction that is, be not sufficient to take away the whole guilt of punishment, or no: and when all is done, yet concerning the obligation, An poe [...] tens teneatur acceptare impositam satisfactionem; alij (noting eight) negan [...] cum teneri.—Vera sententia est, obliga [...] pos [...]e vt teneat Alledging sixteene. Suarez ibid. §. 7. whether the party confessed be chargable in conscience to vndergo and performe the Penance and satisfaction enioyned him, or no. d Vna opinio, satisfactionem hanc non indigere promissione, aut acceptatione D [...]. Alia est, totum negotium satisfactionis nostrae positum esse in diuina acceptatione & beneuolentia. Ibid. §. 7.
[Page 267] 16 Thus their profession in this case appeareth not to be founded vpon resolued principles, but vpon dissolute coniectures, not knowing the nature of their penitentiall works, nor the essentiall propertie of their Sacrament, nor the validitie of their satisfaction, nor the necessitie thereof, either in the priest to enioyne it, or in the penitent to performe it. We adioyne to this
A second confutation of Romish Satisfaction, in respect of their opinion of Merit, derogatorie from Christ his personall satisfaction: by the confessions and consequences of our Aduersaries.
SECT. 8.
17 Our contention is not, whether the penitentiall ought by fastings and abstainings euen from ordinarie & lawfull delights, & in detestation of his sin take a iust reuenge vpon himselfe: which is the 1. Co [...]. 7. 11. Vpon which place M. Caluine thou. Caeterùm quia peccata debemus vlcisci vbicunque sint, neque id modò, sed à nobis potis [...]nùm incipere, [...]atiùs patet, quod hic dicit Apostolus: loquitur enim de signis poenitentiae, hoc vnū est insigne inter reliqua, dum peccata vindicando Dei iudicium quodammodo auertimus, quemadmodum alibi docet 1. Cor. 11. Si nos iudicaremus, non iudicaremur vtique à Deo. Caluinus in eum locum. Apostles doctrine according to the exposition of M. Caluin; nor whether publike offenders ought to make publike acknowledgement of scandalous faults, and to endure the censure of the Church for satisfaction vnto Gods people. Nor do we make question whether we are to practise other actions of holy deuotion, for the habituating and disposing of our selues, that we may be more capable of reconciliation with God: but whether these in their kind of Penances do in their owne nature properly satisfie Gods iustice, and preuaile to free men from any punishment due vnto a sinne.
18 Let now this point be equally weighed in these two ballances, to wit, the Protestants obiection, and the solution of the Romanists: then shall our Reader easily discerne whether profession is of more weight. Obijcitur, Si applicatur nobis per opera nostra Christi satisfactio, vel duae sunt satisfactiones simul [...]unctae, vel vna tantùm: si duae, tum [...]is punitur eadem culpa; si vna, vel Christi est, vel nostra: s [...] Christi, tunc nos non satisfacimus; vel nostra, & rum aut Christum excludimus, aut cum Christo honorem diuidimus, nam i [...]le soluet pro culpa, nos pro poena. Resp. The Protestants obiect vnto vs (saith Cardinall Bellarmine,) that if in our satisfactorie works the satisfaction of Christ be applied vnto vs, either they must be two kinds of satisfactions ioyned together, or else but one: if two, then the same fault is twice punished in them, and so we should satisfie for guilt: if one, then it is either Christs, or ours: if Christs, then do not we satisfie; if ours, then we deuide the honour of satisfaction with Christ. Heare now our Aduersaries answer: Alij respondent quòd sint duae, sed vna ab altera pendens: nam etiamsi vna suffi [...]eret, tamen ad maiorem Dei glotiam, cui satisfacit, & maiorem bonorem hominis satisfacientis, placuit Christo con [...]ngere nostram satisfactionem suae: quomodo etiam homo iustus adulrus duplici titulo [...]u [...] habet ad eandem gloriam; vno, ex meritis Christi sibi communicatis per gratiam, altero, ex meritis proprijs. Qui modus non videtur mihi improbabilis, [...]. lib. 1. de Purg. cap. 14. §. Quarta ratio. & § Secundus est. & §. Quartus. Some of vs haue answered (saith the same Cardinall,) that they be two diuerse satisfactions, the one depending of the other: for though that one satisfaction of Christ be sufficient, yet for the greater glorie of God, to whom satisfaction is made, and the more honour to man satisfying, it pleased Christ to ioyne our satisfaction and his owne together. So that a man hath a double title vnto eternall glorie, the one by the merits of Christ communicated vnto him by grace, the second by his owne merits. Which manner of satisfaction is not improbable.
19 Which doctrine of ioyning the honour of Christ and mans in the maruellous worke of Satisfaction, (which themselues do not affirme as certaine, but as being in their owne eies onely not improbable,) Protestants iudge to be rather execrable, according to the confessions of their owne Doctors [Page 268] of See aboue lib. 1. cap. 2 Sect. 23. Louaine, who haue iudged that no passionall works of men can be properly called sati [...]factions. Therefore are we rather to apply our faith vnto S. Bernard his resolution, who being a light shining in the darknesse of superstition, at the time of his dissolution, and conflict with Sathan, did not presume of his owne satisfaction ioyned with the satisfaction of Christ; but contrarily, did thus commend his soule vnto God: See aboue. I confesse (saith he) that I am vnworthie, and that by my owne merits I cannot attaine to the kingdom of heauen: neuerthelesse my Lord & Sauiour possesseth it by a double right, the one is by his natural inheritance, the other by the merit of his passion: he is contented with the first for himselfe, and the vertue of the second he hath bequeathed vnto me. God grant that euerie Christian whensoeuer he shall take his last sleepe, may lay his head on this pillow. We adde
A preoccupation or preuention of an obiection vsually obtruded by the Romanists, imputing vnto Protestants a licentiousnesse in their Religion; but are confuted by comparison in one Article of Contrition.
SECT. 9.
20 Secundù [...] Lutherum haec Gratia non inf [...]mditur absque magna animi concussione: vehemens igitur animi concussio cum nequeat non fentiri dum adsit, neque talem plerique ex his qui confitentur, vllam sentiunt, consequitur vt non sit impossibile confessum aliquando contritum non esse. Roffens. Episcopus art. 12. aduersus Luther. Luther (as our Aduersarie, their Bishop Roffensis noteth) saith, that grace is not infused into the heart of any sinner, except there be so great an affliction of spirit, that he cannot but feele it, otherwise he maketh but a confession without contrition. So likewise the other Protestants Docet Kemnitius contritionem acrem & vehementem: & Caluinus nullos, nisi conscientia vulneratos, sincerè Dei misericordiam implorare. Bellar. lib 2. de Poenit. cap. 10. §. Vt incipiamus, partim cap. seq. Kemnitius and Caluin teach (as their Cardinall obserueth,) that the contrition must be compungent and vehement in a wounded conscience, which shall obtaine grace and mercie. As for the Romanists, they for the perfection of Penance can be contented with a Ad perfectionem poenitentiae secundo requiritur tenuis quidam dolor animi internus, respondens delectatiom inchoatae quam percepimus cùm peccauimus. Maldonat. Ies. Summula. qu. 16. art. 1. small griefe of mind, which their Iesuite Nam quòd absolutionis beneficio dolor ille non vsquequaque perfectus, qui à ple [...]isque attritio, à nonnullis imperfecta contritio vocatur, valeat ad salutem & primam iustificationis gratiam consequendam, tam mihi certum est, vt inter Catholica dogmata propemodum numerandum putem. Neque obscur [...] Tridentini Patres id docuisse videntur, cùm etiam attritionem, quae per se non rush [...]icat, ad iustificationis gratiam in Sacramento Poenitentiae impetrandam valere declararent. Trid. Conc. Sess 14. cap. 4. Acosta Ies. de sal. Indorum, lib. 6. cap. 11. Acosta gathereth from the words of the Councell of Trent: and therupon will haue it to be a point so certaine as almost to be numbred amongst the doctrines of faith; whereof their Iesuite Tolet doth conclude, saying, that Contritio vna vel [...]emissa potest delere quodcunque peccatum, quamuis grauissimum. Tollet. Ies. Instruct. Sacerd. lib 3. cap. 5. one cōtrition although it be but remisse, is able to blot out any sinne be it neuer so great. Contrarie to the contrition required in holy Scripture of Ioel. 2. renting the heart, sorowing like a woman that laboreth with child, Mal. 4. in the bitterness of soule: walking vp the staires of Isa 38. studie, care, indignatiō, reuenge. In the Gospell there is the smoking flaxe, a brused reede, the heauy loade, and such like, whereunto the language of ancient Cyprian. de lapsis. August. Enchirid. cap. 65. Hieron. in Psal. 118. Lactant. lib. 6. Fathers doth accord. Now then contrition and sorow of heart being the soule of repentance, whether they that challenge the vehement, or they who are content with the remisse griefe, are like to be the better professors of true Penāce, let our Reader iudge: and for his more direct view we adde * 2. Cor. 7.
A conclusion, manifesting (by way of appeale) on whether side (of Romanists or Protestants) the religious securitie in this case doth rather stand.
SECT. 10.
21 We may recognize what hath bene alreadie proued at large, & is in the Romish profession, in this question, most obserueable, teaching vs a lesse §. 9. sorrow for sinne, and a more presumption in §. 8. Merit; being hot in the ch [...]se of the §. 1. words of ancient Fathers, but cold in pursuit by their §. 3. iudgement; dissenting also from antiquitie by a preposterous §. 4. absolution, by vnreasonable diminutions, and dissolutions of all their penitentiall works, in §. 5. permitting their penitents to performe them either by other workes, (which, notwithstanding their Penance, they are bound in conscience to fulfill) or by other mens works: or finally not to accept of Penance except he list. And howsoeuer they remaine ignorant of the §. 7. necessitie both of the dutie of performing such workes, and also of the benefit of performance, whether they be behoouefull for mortall or for veniall sinnes, whether for remission of guilt, or onely of temporall punishment. And notwithstanding the greatest necessitie, and worthinesse of their satisfactions that can be imagined; yet haue they instructed their people rather to §. 6. purchase the Popes Indulgence, the strangler of Penance: and yet must this trafficke also stand vpon such hazards, as peraduenture to obtaine for their money a piece of a Pardon in stead of a full, or one in steed of many; and yet so to enioy this one, as that it be alwaies reuocable at the Popes secret pleasure, yea although it be without cause: which pardon also perhaps he had no more authority to grant, thē a man hath in a dreame by an §. 6. imagined treasurie of the Church, void of all warrāt either of Scriptures, or of true antiquitie. From all which perplexities of contradictions, presumptions of self-Merit, & sales of deceit, the profession of Protestants is most free; who exact of all penitents that shall desire any spirituall comfort, no light, but a §. 9. vehement compunction of spirit, and continuall fruits of repentance; without either diminution or dissolution, so farre as they shall be medicinable vnto man, or acceptable vnto God: yet so, as not to ouerprize their actions, calling them proper satisfactions; which estimation diuerse §. 8. Romanists haue equally condemned. And now whether profession appeareth to be more sound, we permit vnto the indifferencie of our Readers iudgement to conclude. We passe on vnto the next point
CHAP. XVI. Of Absolution, and Imposition of hands.
THE ROMISH APOLOGIE.
And that the Priest, when Confession was (as before) made, and Penance enioyned, Centur. 3. col. 127. line 77. did afterwards absolue the Penitent (euen) Vide ibid. And see this ceremonie of imposing the Priests hand in absolution, mentioned by Cypria [...] in serm. de lapsis, paulò [...]. & lib. 3. epist. 17. & 18. Concil. 4. Carthag. Can. 76. & 78. & Chrysost. in Ioh. 20. horn. 85. fine. with the now like vsed ceremony of imposing his hand.
THE PROTESTANTS APPEALE: Shewing the state of the question.
SECT. 1.
WHereas the practise of the Romanists is first to absolue, & then to impose satisfactions, the dispute of these Apologists is contrarily, first to intreat of satisfaction, and afterward of the point of absolution. But to come to the matter, whereunto in this question we need not to replie much, seeing our Aduersaries haue herein so little to obiect:
2 They mention two points, absolution, and the ceremonie vsed therein, which is imposition of hands: but it seemeth not that they vrge the matter of absolution it selfe. And indeed the power of absolution, whether it be generall or particular, whether in publike or in priuate, it is See our Seruice booke in both. professed in out Church: where both in her publike Seruice is proclaimed pardon and absolution vpon all Penitents, and a priuate applying of absolution vnto particular Penitents by the office of the Minister; and greater power then this no man hath receiued from God. And now we deliuer
A proofe of the profession of Protestants, by the testimonies of our Aduersaries.
SECT. 2.
3 Our Aduersaries do not professe an absolute absolution, but such an one as is bounded with an exception of non ponendi obicem, that is, except the partie who is absolued, by want of faith or repentance do put a barre, which vnto man is inuisible. Notwithstanding it were well they would haue had the moderation, with P. Lombard, to discerne aright of mans iurisdiction in the office of absolution, as namely to vnderstand, by that saying of Christ vnto the Pastors of the Church, [* whose sins you remit on earth, they are remitted in heauen] Quomodo verò dicitur, Quodcunque solueris super terram, solutum est in coelis? al [...] quando enim ostendunt solutos & l [...]gitos, qui non ita sunt apud Deum; nam in lignos l [...]gant & sol [...]nt. Sed intell [...]gen [...]im est [...]—Vnde Origenes, interdum qui foras mittitur, intus est, & qui for às est, intus videtur re [...]meri. P. Lombardus [...] that such onely are worthily absolued of the Church; who are also absolued in heauen; because by the e [...]rour of man it may so happen, that he that seemeth to be cast out of Gods family, be stil within; and he who may be thought to remaine within, is notwithstanding cast out: and that therefore Aliter Deus soluit, vel hgat, aliter Ecclesia, ipse enim per se tantùm dimittit peccatum, quia [...] macula, & à debito aeternae mortis soluit: non autem hoc Sacerdotibus concessit, quibus [...], id est, ostendendi homines ligatos & solutos potestatem: vnde Dominus [...] is per se restituit, deinde ad Sacerdotes misit, quorum iudicio ostenderetur muodatus. Lombar [...] [...]. God absolueth differently from the Church: God by remitting the sinne and purging the soule of the blemish thereof, and freeing it from eternall punishment: whereas the Churches power of binding and loosing consisteth in declaring who are bound and absolued of God: euen as it came to passe (saith he) when Christ by his power cleansed the leprous parties, and after sent them to the Priest, to be by his iudgement shewne and manifested to be cleane.
[Page 271] 4 Neuerthelesse it is not likely that the Romanists will suffer this Master of their elder Schoole to instruct their new disciples, seeing that when they find the same in the Glosse of their Decrees, they either compell that Glosse to speake Dimittantur, id est, dimissa ostend antur, &c. dist. 23. cap. 2. Gloss. otherwise, or else commaund it to be Deleatur tota haec Glossa. Iudex Expurg. Per Sacramentum ex attrito quis fit contritus: ideo dimittuntur peccata, non tintùm ostenduntur dimissa. Editio Gregoriana in marg. Teste Pappo in Iudice Expurg, in Belgia. pulled out: but how vniustly, we may easily iudge by their other practise, who in their iudiciall absolution Absolutio Sacramentali [...], quia requirit contritionem & internam dispositionem in poenitente, non potest in inuitum conferri; at absolutio [...] cialis, quae est ab excōmunicatione & alijs censuris, quia non pendet necessariò nisi [...] voluntate praelati [...] potest in inuitum [...]onferri. Bellar. lib. 1. de Indulg. cap. 6. §. Tertia obiectio. do vnloose an excommunicate person, although it be against his will: and sometime do (as they say) Respondemus, defunctos ab excommunicatione absolui,—quando detegitur aliquis per errorem excommunicatus. Ibid. cap. 14. §. Altera quaestio. Etiam haereticum mortuum cum signis contritionis posse absolu [...] post mortem, sieut & alios poeniteutes, affirm at Innocentius. Tollet. Ies. Instruct. [...]erd. lib. 1. cap. 16. absolue a contrite heretike after he be dead; which is no more then a declaration that he did repent, and was before his death absolued of God. As for
The Imposition of hands:
SECT. 3.
5 This point is of no great moment, because it cannot challenge any necessitie of precept: neither is it esteemed by our Aduersaries to be any essentiall part of absolution, which may concerne either the Materia absolutionis est peccatum confessum, contritum, & satisfactori expositum. Ibid. lib. 2. cap. 1. Absolutionis forma est haec; Ego te absoluo, &c. Ibid. lib. 3. cap. 12. matter or forme, and so assume vnto it selfe the necessitie of a Sacrament: which we thinke may be reckoned with that ceremonie of imposition of hands, vsed in the office of Confirmation; Dicit Hieronymus, impofitionem manuum multis in locis ad honorem Sacerdo [...]ij magis quàm ad legis necessitatem factam esse. Gregor. de Valent. Iesuita, lib. de num. Sacrament. cap. 3. §. Respondeo. which S. Ierome said (as their Iesuite doth witnesse,) was vsed in many places rather for the honour of Priesthood, then by necessitie of commaundement.
6 To be briefe, as it behooueth the one side not to be scrupulous in such things, so will it become the other not to shew themselues too superstitious in matters of outward ceremonies, but aboue all things to seeke reformation of the heart, for the edifying of soules vnto life. And if any will persist so to striue about things indifferent, either pro or c [...]ntra, as thereby to make a schisme among Professors, we choose to be of that Church wherof S. Paul said, 1. Cor. 11. 16. We haue no such custome, nor yet the Church of God.
CHAP. XVII. Of the Primacie of S. Peter: and first whether he were that [Rocke,] mentioned, Matth. 16.
THE ROMISH APOLOGIE.
10 Tenthly, concerning the Primacie of Peter, and the Romane sea, our Aduersaries reprehend sundrie of the Fathers for their affirming the Church to be builded vpon Peter: namely Centur. 4. col. 1250. line 2. S. Hierome: Centur. 4. col. 555. line 30. Hillarie: Centur. 4. col. 558. line 54. Nazianzene: Centur. 3. col. 84. line 37. Tertullian: [Page 272] Centur. 4. col. 84. line 59. Cyprian: Centur. 3. col. [...]5. line 3. Origen: and in generall Caluin. Instit. lib. 4 c. 6. sect. 6. saitht In Petro sundatam esse Ecclesiam, quia dictum sit, Super ha [...]c petram, &c. At [...] ex Patribus sic exposuerunt, sed reclamat tota Scriptura, &c. And Dan [...]us in respons. ad Bellarmini dispit. part. 1. pag. 277. post med. saith; Patres pessimé de Petri perso [...]a sunt interpreta [...]i, &c. many Fathers; reprouing also others for their entituling Peter Centur. 4. col. 556. line 17. the head of the Apostles: and Ibidem col. 10 [...]4. line 16. the Bishop of Bishops.
THE PROTESTANTS APPEALE: Shewing first the purpose of the Romanists, in insisting so much vpon the word Rocke.
SECT. 1.
OVr Aduersaries haue now at length brought vs vnto the chiefe arch, and that we may so say, the highest pinnacle of their Romish Temple, to wit, primarie and plenarie iurisdiction of their Popes ouer all Bishops, which they seeke to deriue from the pretended supremacie of S. Peter ouer all the other Apostles; and the foundation hereof they lay vpon their exposition of this word, Rocke: which is their last refuge in all their disputes. Therefore will it concerne them to maintaine this hold, which they endeuour to do, especially by the testimonies of some Fathers: whereunto we answerably appeale, first concerning the exceptions vsed by Protestants, shewing that
Notwithstanding that the word Rocke shall point at S. Peter (according vnto the exposition of some Fathers,) yet doth not this so fully aduantage the Romish claime: euen by the iudgement of our learned Aduersaries.
SECT. 2.
2 The now Romish purpose is knowne to intend, that if the word, Rocke, should betoken Peter, therupō presently to build a monarchical palace, which they call See the Sect. 8. praeceptinam potestatem, that is, a commandatory power and iurisdiction of S. Peter ouer all the other Apostles: not considering that which Nisi fortè sic excusandurs fit Cyprianus, quod Petruni non pro homine, sed pro typo accepit, propemodum indicant quae sequuntur; Vnus, inquit, pro omnibus loquens, & Ecclesiae voce respō dens, ait, Domine quò ibimus? Itaque Petrus saxeus Ecclesiae sedem repraesentat. Erasmus [...]. in Matth. 16. Erasmus hath obserued as probable in the sentence of S. Cyprian, viz. that although Christ had called Peter the Rock, yet it was not to make Peter the imperiall top, but the representatiue type of the Church: that as he answered in the name of all, so euery one professing the same, might be a Petrus in his kinde. Accordingly, Cardinall Etsi Petrus per Petram lapis fundamenti intelligi deberet: [...] secundùm sanctum Hieronymum, ita similiter alij Apostoli [...]erunt lapides Ecclesiae, vt Apoc. 11. [...] lapides. Cardin. Cusanus lib. 2. de Conco [...]. E [...]cl [...]s. cap. 13. Cusanus from S. Hierome answereth, that although the word, Rocke, should betoken S. Peter to be the foundation-stone, yet so likewise were the other Apostles called the stones of the Church.
3 Lastly, there is a primacy of order and degree, and there is a primacie of authority and iurisdiction: the first, with S. See hereafter §. 7. Hierome, Protestants will easily ascribe vnto S. Peter; but that of iurisdiction is as hardly proued by our Aduersaries, as it is by Protestants easily denied.
[Page 273] 4 It is true that the Centurists haue taken exceptions vnto the sayings of Optatus, and Arnobius: and therefore would we further know whether their exceptions be true. Optatus said, that Peter had his name Cephas, as signifying Caput, that is, head, from the Greeke word [...]: and thereupon he calleth Peter the head of the Apostles. Which descant as it is by our Etsi Petrum sedisse Romae Aposlolorum omnium caput, vnde & Cephas appellatus sit, tamen, &c. Cent. 4. col. 556. line 17. Centurists disliked, so is it applauded in some sort by our Cepha, tale nomen imponitur Petro, quod Syriacé saxum, Graecis Caput significat, vt notauit Optatus. Bellar. lib. 1. de Rom. Pont. cap. 17. §. Altera est. Turrianus les. resp. ad Sada [...]l [...], ob. 61. & Turrecremata Cardin. lib. Sp. quaest. Aduersaries, as namely, Cardinall Bell armine, Cardinall [...]urrecremata, and Turrian: notwithstanding this exposition be in the censure of true learning so incongruous and strange, that their owne learned Valla doth Quasi verò hoc vocabulsi, Cepha, [...]aecum sit [...]. Valla, declamat. de Donat. Constant. wonder that any would vse it: which their Ferus durst terme Est ridiculum, quod quidam per, Cephas, caput interpretantur. Ferus in hunc locum. ridiculous: & their Cardinal Caietan proueth it to be Vt Euangelista huic errori occurreret, de industria interpretatur Petrus, non Caput. Cardin Ca [...]tan. comment. in Euang. Ioh. 1. erroneous by the expresse interpretation of the blessed Euangelist.
5 Againe our Centurists (not to insist in the iudgement of S. Quod nos Cephas, idem Syriacè saxum, quod Graecè & Latinè Saxum dicimus. Hieron. com. in Gal. 2. Hierome who defendeth our truth,) in the place alledged by a See aboue, note *. Tamen; do shew, how notwithstanding the vse of this word head, yet that Optatus his iudgement was not Popish. Their next censure against Arnobius was for making Peter after Christ the onely De Petro minus commodè loquitur (s [...]l. Arnobius) q [...] est (in [...]) Episcopus Episcoporū—quod vt doceam, illud contendo quòd nullus Apostolorum nomen Pastoris accepit, [...]olus enim Chris [...]us dicebat, Ego sum Pastor bonus—:quod sanctum nomen & ipsius nominis potestatem post resurrectionem Petro poenitenti concessit, viz. cum dixit, Pasce oues meas. The Centurists resell this, thus,—Nam Petrus ipse [...]. cap. 5. ad Presbyteros eodem vtitur vocabulo, cum ait, Pascite gregem Christi. Et Paulus, Ephes. 4. Alios posuit pastores, &c. Pastor, which our Aduersaries themselues do accordingly confute by Scriptures and Fathers, as the eight and ninth Sections following do fully manifest. But because our first contention is about the sincere exposition of the word, Rocke, we orderly proceed and proue
That this chiefly pretended foundation of Popedome is ruinous, by the generall expositions of ancient Fathers, who teach that by, Rocke, in Matth. 16. Christ is signified, and not Peter.
SECT. 3.
6 This question hath bene often debated, whether by [Rocke] is meant Christ, whom S. Peter confessed, when he said, Thou art Christ the sonne of the liuing God:] or the person of S. Peter himselfe; which now we offer to be decided by the verduict of ancients. Chrysostome saith thus: Christus est fundamentum, ipse enim dicit Petro [Tu es Petrus, & super hanc Petram.] Chrysost. hom. de cruce Dom. circa medium. Rursu [...]: Super hanc petram, dixit, non super hunc Petrum; non enim super hominem, sed super fidem aedificabat Ecclesiam. Serm. de Pentecost. paulò ante finem: & homil. 55. in Matth. Christ said [super hanc petram,] that is, [vpon this Rocke,] he said not [super hunc Petrum,] that is, [vpon this Peter:] for Christ built his Church vpon the faith, and not vpon the man. Hilarie, Gregory Nyssene, Cyrill, all say thus; Vna haec est fidei petra, Petri ore confessa cùm dixit, Tu es filius Dei. Hilar. lib. 2. de Trinit. cap. 6. Gregor. Nyssen. in testimon. vet. Testam. de Trinit [...]ntra Iude [...]s. Cyril. de Trinit. lib. 4. That was the Rocke which Peter confessed, saying of Christ, Thou art the sonne of God. Theophylact likewise (as a learned Iesuite witnesseth) saith thus, [[Hanc] id est, super Christum, quem [...]u confessus es. Theophylact. comment. in Matth. 16. At also Emanuel Sà Ies. annot. in Matth. 16. This Rocke,] meaning Christ. Ambrose thus: Id est, in hac fidei confessione statuo fideles ad vitam. [...] Epist [...]d Ephes cap. 2. Vpon the confession of Peter. Their Eusebius [Page 274] Emissenus, thus: Super hanc petram, quam tu, Petre, modò fidei fundamentum posuisti▪ super hanc fidē, quam tu modò docuisti, dicens, [Tu es Christus &c.] Huic enim sententiae Apostolus concordans, ait, Aliud fundamentum nemo potest ponere, &c. Euseb. Emissen. de nati [...]. Petri, or Emserius. That confessed Rocke is Christ, besides which foundation there is none other. Augustine thus; Super hanc Petram Dominus fundauit Ecclesiam. Ab hac petra, Petrus sortitus est nomen. August. Tract. 124. in Ioh. The [Petra,] that is, [Rocke,] from whence Peter had his name. Theodoret thus; Petra angularis Christus. Et Dominus B. Petro ait, [Super hanc petram, &c.] Theodoret. in Matth. lib. 1. cap. 7. in Psal. 47. Rursu [...]: Hoc fundamentum iecit Petrus, vel potiùs ipse Dominus: cùm enim dixisset Petrus [Tu es Christus, &c.] dixit Dominus [Super hanc, &c.] Ne [...]os igitur denominate ab hominibus, Christus enim est fundamentū: ac si dicat, Non est aliud fundamentum, quàm petra illa, quam Petrus posuit in fundamentum, cùm diceret, [Tu es Christus, &c.] Idem in 1. Cor. 3. Euen Christ, which Peter did lay for his foundation. Anselme thus; [Super hanc petram, &c.] id est, super me, quasi dicat, Es tu Petrus à me petra, & tamen mihi reseruetur fundamen [...] dignitas. Anselmus in Matth 16. Christ, to whom the dignitie of foundation doth belong. Againe, S. Super hanc petram, &c.] id est, super hanc petram, quam confessus es, quam cogno [...]isti, dicens, [Tu es Christus filius Dei viui:] super hanc aedificabo Ecclesiam meam; super me aedificabo te, non me super te. August. de verb. Dom. secundúm Matth. Serm. 13. Rursus: Petra erat Christus, super quam ipse aedificatus est Petrus. Tract. 124. in Ioh. Augustine (though he differ sometimes in his interpretations, yet (as Doctor Stapleton confesseth) Augustinus in hunc sensum procliuior erat. Stapleton doctr. princip. controu. 2. lib. 6. cap. 3. is he inclined rather by the word Rocke to vnderstand Christ: saying in the person of Christ to Peter; I will not build me vpon thee, Peter, but thee vpon me.
7 We may adde vnto this Synode of Fathers one, whom the Apologists haue placed in their first Chapter for the supreme patron of their faith; and who sitting in the seate, and (as they call the Romane Bishopricke) chaire of S. Peter, euē S. Gregory, saith plainly thus: Apostolus dicit, 1. Cor. 3. Aliud fundamentum nemo potest ponere praeter id quod positum est, quod est Christus Iesus ipse Dei atque hominum mediator, qui ad ipsum Apostolorum principem ait. [Tu es Petrus, & super hanc petrā, &c.] Ipse enim est petra, à qua nomen Petrus accepit. Greg. in Psal. Poenitent. in illa verba, [Initio tu, Domine.] Christ named himself the Rocke. Therefore M. Caluin had iust cause to say, that he In Petro fundatam esse Ecclesiam, quia dictum est, [Tu es Petrus:] sic aliqui Patres.—Subiungit: Neque hic ideo Patrum authoritatem repudio, quia eorum testimonijs destituor ad probandum quod dico, si citate libeat; sed quia in re tam clara disceptans molestus esse Lectoribus nolo. Caluinus Institut. lib. 4. cap. 6. §. 6. As for most of the testimonies produced out of the Fathers for the contrary exposition, they vnderstand by Rocke, by a metonymicall implication, the Rocke Christ, whom Peter confessed. refused not the testimonies of Antiquitie herein, as being forlorne of their patronage, but for feare of wronging his Readers, by some tedious superfluitie.
8 These places are not vnknowne vnto our Aduersaries, which necessarily ruinate the principall foundation of Popedome, which they labour seriously to fortifie, answering vnto such obiected authorities of Fathers; but (alas) so weakly, as though they meant to preuaricate in their cause. For we are readie to shew,
That the answers, which the most learned Romanists do make vnto the alledged authorities of the Fathers, are apparently dissonant and dissolute.
SECT. 4.
9 The chiefe leaders, and as it were, commanders amongst the Romanists, vnderstanding of this great breach made vpon them by so many forces of these forecited authorities, do seeke to repaire it by the art of distinguishing, in this manner: Sed nos respondemus, confessionem Petri duobus modis considerari posse; vno modo absolutè & secundùm se, sine relatione ad personam Petri; altero modo cum relatione ad Petrum. Priore modo fides non est fundamentum. Bellar. lib. 1. de Pont. cap. 10. §. Respondetur. Cùm dicunt Patres, Confessionem istam esse Petram, intelligunt cum relatione ad Petrum confitentem. Maldonat. Ies. comment. in Matth. 16. Stapleton. de doctrin. princip. lib. 6. cap. 3. & 5. Loquitur Christus de [...]dificatione passiua, qua Petrus erat aedificatus super Christum. Stapleton. ibid. cap. 2. in eundem finem alia. Grego [...]. de Valent. Ies. Analys. lib. 7. cap. 1. & West [...] de trip. hom. offic. lib. 3. cap. 15. We answer (say they) that the confession of Peter may be two waies considered, either absolutely in it selfe, or else respectiuely by a relation [Page 275] vnto S. Peter: the Fathers when they call the faith or the confession the Rocke, they do not take those words simply, but onely respectiuely, that is, with a reference vnto Peter, as if the meaning were this; that not the faith or confession of Christ (as we call it) in abstracto, or in it selfe, (teaching that Christ is the eternall Sonne of God) is the Rock, and sufficient foundation for a Christian to build his faith vpon, except it be beleeued with a personall respect vnto S. Peter, that is, no otherwise to professe that faith and confession to be the Rocke, then as it was S. Peters faith, and S. Peters confession.
10 But the Fathers in their fore-cited testimonies were so farre from respecting Peter, in expounding faith, or confession of Christ, to be the Rocke, that they did precisely exempt and separate him from it, distinguishing therein betweene the Rocke and Peter, as betweene hanc and hunc, that is, this Rock, and him, which is Peter; so See aboue §. 3. a. Chrysostome: or as betweene Christ confessed, and Peter the confessor; so See ibid. lit. b. Cyrill, See ibid. lit. b. Hilarie, See ibid. lit. b. Gregorie Nyssen, and Ibid lit. [...]. Emissenus: or as betweene Christ the foundation it selfe, and the builder, Peter; so Ibid. lit. b. Anselme: or as betweene Christ himselfe, and an other; so Ibid. lit. l. S. Gregorie: yea, and so expresly, as to say, that the Rocke is not Peter, but Christ; so Ibid. lit. [...]. Chrysostome, and S. Ibid. lit. i. Augustine. Vainly therefore haue our Aduersaries sought to elude so plaine and graue testimonies, as though the Fathers could haue possibly fancied S. Peter to be both the faith confessed, and the confessor; both the foundation, and the builder; both mee and thee, this and the other; Christ, and Peter himselfe. Let it not be thought a matter impertinent to propound
A Confirmation of the former sence, by a cleare demonstration.
SECT. 5.
11 That (in the sayings of the Fathers) which S. Peter confessed, was the Rocke: but S. Peter did confesse Christ, and not himselfe: Ergo (in the Fathers meanings) not Peter, but Christ was the Rocke. And the truth of the same interpretation of the Fathers, may be further illustrated and euinced by a plaine, and not improbable supposition; by admitting some godly & faithful men in the dayes of our Sauiour, to haue beleeued (according vnto S. Peters confession) [Christ to be the eternall sonne of God,] who notwithstanding had neuer heard of the personall faith, or yet so much as of the name of S. Peter. From this we may thus argue: Either were such beleeuers not built vpon the Rocke, and so some sanctified and faithfull beleeuer in Christ should not be built vpon the Rocke: or if any such were truly built vpon the Rocke, who neuer beleeued in S. Peter, then the word Rocke hath no necessarie reference or respect vnto S. Peter.
12 This supposition may not be iudged friuolous, seeing that Origen who is one of the most ancient Fathers, doubted not to say, that Quod si nos quoque loquuti fuerimus, quod dixit Petrus, [Tu es Christus filius Dei viui:] tanquā non accepta reuelatione à carne & sanguine, sed à luce corda nostra illucescēte, à Patre, qui in c [...]x lis est, efficimur Petrus, & nobis dicitur, quod hunc sermonem sequitur, Tu es Petrus, & quae sequuntu [...]i Petrus enim est quisquis Christi discipulus. Origen, Tract. 1. in Matth. Whatsoeuer Christian he be, that shall confesse as S. Peter did, saying of our Sauiour, [Thou art Christ the sonne of the liuing God,] receiuing this reuelation not from flesh and bloud, but from diuine illumination; the same is made a Peter; and vnto him is said that which was spoken vnto S. Peter, [Thou art Peter.] But why do we so much [Page 276] contend to receiue our exposition from the testimonies of Fathers, which we may haue granted vs by
The confes [...]ions of our learned Aduersaries, wherein the word Rocke, is expounded to signifie Christ, and not Peter?
SECT. 6.
13 If, besides the iudgement of ancient Fathers, the learned Romanists themselues shall be found to subscribe vnto our former exposition, we are in good hope that our Reader will therein magnifie the power of truth. Now then (to assemble our witnesses) their learned expositor Super hanc patram quam confessus es, id est, super Christum. Lyranus in Matth. c. 16. Lyra, their preacher Hugo Cardin. Ferus, and Cardinall Fer us in Matth. 16. Hugo, by Rocke, expound Christ; their common Glosse vpon the Papall Decrees, fixeth a Per h [...] verba, credo, Christum non aliud demonstrasse, quàm haec verba quae Petrus respondit Domino, cum dixit [Tu es Christus filius Dei viui,] quia super co articulo fund aea est Ecclefia. Ergo super scipso fun lauit Deus Ecclefiam. One of the Glosses in Grat. dist. 19. c. Ita Dominus. credo, that is, a beleefe vpon it: their Cardinall Cusanus is confident in the matter, and ventureth against their Quanquam Petro dictum est, [Tu es Petrus, & super hanc Petram:] tamen per Petram, Christum, quem confessus est, intelligimus Card. Cusan. Concer. Cath. lib. 2. cap. 13. notwithstanding, to affirme, that by the Rocke, is meant Christ.
14 And lest any may peraduenture suspend their iudgement vntill they heare some Iesuite speake, Christus est Petra, super quam (Matth. 16.) fundata est Ecclesia. Pertrius Iesuita Comment in Dan. 2. in ea verba, [Lapis abseissus.] Pererius saith, that Christ is that Rocke (noting the place of Matth. 16.) vpon the which the Church is built: and their other Iesuite Salmeron sheweth, that Ephes. 2. Superae dificati eslis super fundamentum. Intelligi Christus potest, seu fides eius, iccirco in singulari numero dixit, fundamentum. Salmeron Ies. commen. in Ephes. disp 6. I take this testimonie from the consequent onely, and not from the antecedent. Christ is that foundation mentioned Ephes. 2. His reason is, because the word foundation, is put in the singular number: the consequence which peraduenture he borowed from Fundamenta quando plur aliter ponuntur, Doctores signific [...]ti quando singulariter, Doctorum Doctorem Christum Iesum. Beda in Matth. 16. Bede. Now there Rocke and foundation, implying the same thing, may admit the same conclusion: which S. Gregory well obserued, when he said, that In saenloquio quando in singulari numeto, fundamentum dicitur, nullus alius nisi ipse Dominus designatur, de quo & Paulus art, 1. Cor. 3. Fundamentum aliud nemo potest ponere,—quod est Christus Iesus, ipse enim est fundamentum fundamentorum. Greg. lib. 28. in Iob, cap. 38. in holy writ, when the word Foundation is vsed in the singular number, who else can be vnderstood but Christ, euen as S. Paul witnesseth (saith he) vnto the Corinthians, saying, that the Rocke was Christ? This we thinke, is forcible enough for the satisfaction of any indifferent Reader: but that argument which followeth, is able to conuince and conuert an obstinate: wherein we shew,
That the whole tenure of Scripture doth confirme our former signification, prouing that the word Rocke, must betoken Christ: from the best rule of expounding of Scripture, according to the iudgement of our learned Aduersaries.
SECT. 7.
15 The safest and most iustifiable manner of interpretation of the Scripture (as the Fathers teach) is, to expound Scripture by the analogie of Scripture: thereby allowing vnto God that right, which a man will permit vnto enery man, which is, to be the best expositor of himselfe.
[Page 277] 16 There is but one instance fitting this point, which our Aduersaries take in all the Bible, as namely, Isay. 28. 16. [Behold I put in Sion a tried stone, a precious corner stone, a sure foundation.] Which Cardinall Quis sit hic lapis netno Ignorat, qui Fuangelium legit, [...]bi Christus Petrum petram vocat, quá significatur sedes Romana, quae est: undamentum fundatum, i. secundatium fundamentum, Christus est primarium, de quo Apostolus, Fundamentum aliud &c. 1. Cor. 3. 11. Beller. in Praf. de Rom. Pont. § Porro. Bellarmine, and An it a constitutum habes, vt in quenquam arietandum putes, qui Pontificem Rom. [...]u premum n [...]litantis Fcclesiae caput veneretur? nae si tu in hoc animo es, miserum te miseramue conditionem tuam: frange citiùs caput cum omnibus manipularibus [...], quā nobis vel minimum plagae signum impresseris Hic est enim lapis ille [...], [...]robatus, preciousus, in fundamento fundatus, super quem qui corruet conf [...]ingetur. Isa. 28. 16. Iustu [...] Baroniu [...] Veteraca trensis. Danieli Tossano, lib. 3. epist. 1. Iustus Baronius do lay for a ground, whereupon they would haue the pre [...]ogatiue of Peter and the Popeseeme to be built, saying, that by precious and corner-stone, in that place, the Pope of Rome, although lesse principally, is meant, so that whosocuer shall fall vpon this stone, shall (as it followeth in that text) be broken in peeces. Thus please they themselues in their fancied Glosse, whereby belike they sought to demerite the Pope.
17 Notwithstanding many of their owne learned Lapidem probatum, Esa. 28. id est, Christum. Pintus in eundem locum. [...] in 1. Cor. 3. Catetan in Rom. 9. Salmeron. Iesan 1 Pet. 2. Maldonat. Iesan Matth 21. 42. Pererius Iesan Dan. 2. Authors, (viz. Hector Pintus, Caietane, Aquinas, accompanied with three Iesuites, as namely, Salmeron, Maldonate, and Pererius) do by that stone vnderstand only Christ, confirming their exposition by the ioynt consent of all ancient Fathers, and analogy of these Scriptures, as Psal. 117. The stone which the builders refused, is become the head stone of the corner; expounded by S. Paul, Rom. 9. out of Esa. 8. Behold I will put in Sion a stone of offence, and a rocke of stumbling; and Dan. 2. The stone hewen out of the mountaine, without mens hands, signifying Christ, was borne of a Virgine, without the helpe of mans generation: and Zach. 9. Behold the stone which I haue giuen you, whereon there are seuen eyes, signifying the seuen gifts of the holy Ghost, peculiar vnto Christ: and 1. Cor. 10. The rock was Christ, by figuratiue representation: and 1. Cor. 3. 11. Another foundation then that which is laid, can no man lay, which is Christ: and Act. 4. 11. This is the stone refused of the builders. And Matth. 21. 44. Vpon whom this stone shall fall, it will beate him in peeces.
18 Lastly, the same saying of Esa. 28. which hath bene wrested to proue S. Peter to be the precious corner-stone, is (as their owne Ribera truly noteth) Inde toties Christus d [...]citur lapis. Esa. 28. [Ecce ego mittam in fundamentis Sion lapidem, lapidem probatum, angularem, pret [...]olum, in fundamento fundatum:] quod cut dicatur, Petrus exposuit 1. Per. 2. 4. dicens, Gustate quám dulcis est Domious, ad quem accedentes lapidem vi [...]um, ab hominibus quidem reprobatum, à Deo autem electum & honorisiearum. Et vers 6. Ecce pono in Sion lapidem, &c. Ribera Ies. comment. in Amos 9. num. 21. expounded by S. Peter himselfe, to signifie the Lord Christ. This harmonie of Scriptures, by consent of Fathers, and accordance of so many confessions of their owne Authors doth ratifie the position of S. Gregory, to proue, that by Rocke or foundation in the singular number, onely Christ is signified; which maketh fully for the certaintie of our conclusion. From expositions we come vnto assertions, and further reioyne,
That in the iudgement of ancient Fathers (concerning the word Head) Peter had no such Imperiall commandouer the other Apostles, as our Aduersaries pretend.
SECT. 8.
19 The Romish doctrine now commonly defended is, to attribute vnto Saint Peter such a power ouer all other Apostles, as to haue bene the [Page 278] Accepit Petrus Potestatem praeceptiuam super Apostolos. Coster. Ies. Enchirid. Tract. de Rom. Pont. Ille solus Pastor vniuersalis Ecclesiae. R [...]ffens. art. 25. aduersus [...]uther. Petro data est potestas praeceptiua atque regiminis▪ Apostolis autem potestas executiua tantùm & gubernationis. Stapl. ton. doctrin. princip. lib. 6. cap. 7. vniuersall Bishop aboue all, and to haue had authoritie of commaunding all, and that other Apostles had onely the authoritie of putting in execution that which was commaunded by S. Peter. Now if the iurisdiction of Peter had bene so preeminent, then S. Cyprian must haue deceiued vs, in saying, that Parem potestatem Apostolis omnib [...]s Christus tribuit. Cyprian de vnit. Eccles. And, Hoc erant vtique & caeteri Apostoli quod fuit Petrus, pari con [...]ortio praed [...]ti, & honoris, & potestatis; sed exordium ab vnitate proficiscitur, vt Ecclesia vna monstretur. C [...]rian de sim [...]l. praelat. W [...]ich sentence is well expounded by Erasmus. Cyprianū Petrū non pro homine, sed pro typoaccepisse, propemodum [...]d cant quae sequuntur, &c. Erasmus annot. in Matth. 16. all the Apostles receiued equall power: and S. Hierome must likewise haue erred in affirming, that the Ecclesia super omnes ex aequo aedificata est. Hieron aduersu [...] Iouin. lib. 2. The word [...] which follow, De capite constituto, signifie onely a primacie of order. Church is equally built vpon them all.
20 As for our Aduersaries arguments taken from diuerse titles of excellencie, which ancient Fathers haue ascribed vnto S. Peter, we esteeme them little better then trifles, as being vtterly vnfit to conclude a monarchicall supremacie of Peter ouer the rest: otherwise they must accuse the Fathers of a sacrilegious impietie, for derogating from the dignitie of S. Peter, by honouring others with titles of equall authoritie; Ruffinus calling S. Iames Iacobus Apostolorum Princeps R [...]ff [...]nu [...] hist. [...]ib. 2 cap. 1. the Prince of the Apostles; S. Chrysostome naming S. Paule the Erat Paulus Princeps Apostolorum, honore par Petro, ne quid dicam amplius. Chrysost [...] ▪ Pau [...], hom. 8. & in Gal. 2. Prince of the Apostles: S. Gregorie also giuing the same S. Paule the title of Paulus ad Christum conuersus, caput effectus est nationum, qui obtinuit Ecclesiae totius principatum. Greg. in 1. Reg. lib. 4. cap. 4. the head of nations, who had obtained the gouernment of the whole Church: Prudentius proclaiming Duo Apostolorum Principes Prudent. [...]. two Princes of the Apostles: Ambrose making S. Paule Paulum Petro non imparem. Ambros. in Gal. 2. and Chrysost. Paulu [...] alter Michael, qui Dux Christianorum esse sortitus est. Chrysost. de laudib. Pauli. not inferiour vnto S. Peter. And againe S. Gregory, speaking of primitiue Antiquitie, and saying, that Petrus vniuersalis Episcopus non vocatur. Greg. lib. 4 epist. 32. Peter was not called the vniuersall Bishop. By all which we see that title ascribed, by ancient Fathers, vnto other Apostles, which our Aduersaries do, in their Popes behalfe, proclaime to be proper vnto S. Peter; but vainely, as hath bene proued, and may yet be made more euident by
The confessions of our learned Aduersaries, acknowledging that the pretended prerogatiue of S. Peter is not proued out of Scriptures.
SECT. 9.
21 Whatsoeuer our Aduersaries can pleade out of holy Scripture for the establishing of Peters prerogatiue ouer the other Apostles, must be either taken from some promise made vnto S. Peter, or else from some practise executed by him: but there is no euidence in holy writ, in either of these respects.
22 For Nicholaus Cusanus, sometime a Cardinall, who is commended by our Aduersaries for See the Catalogue of Auth [...] ▪ before the booke, at the name of Cusanus. a man most skilfull in diuine Scriptures, & the Prince of Diuines in his time, who was most earnest & vehement in desending of Pope Eugenius, and had the title of the Cardinall of S. Peters ad vincula: so that they cannot iustly except against this witnesse; as though he either could not, or would not aduance the authoritie both of Saint Peter and the Pope by the [Page 279] best reasons he had, yet he concludeth vpon his knowledge, that Sed scimus quòd Petrus nihil lus potestatis à Christo accepit alijs Apostolis. 21. dist. in notio 24. q. 1. S. Peter had no more authoritie then the other Apostles. Which he proueth by Nihil enim dictum est ad Petrum, quod etiam alijs dictum non sit: Nonne, sicut Petro dictū est, Quodcunque ligaueris,—ita alijs est dictum, Quemcunque ligaueritis?— [...]t quanquam Petro dictum est, Tu es Petrus.—Si Petrus per petram lapis fundam [...]ti Ecclesiae intelligi deberet, tunc secundùm S. Hieronymum ita similiter alij Apostoli [...]uerunt lapides. Apoc 21. [...] sicut dictum est Petro, Pasce oue [...], tamen ista pastura est in verbo & exemplo, quae praecipitur alijs Apostolis, Ite in mundum vniuersum, &c. Card. Cusanus lib. 2. Concord. Cathol. cap. 13 instancing against all the promises, which our Aduersaries obiect for the predominance of S. Peter.
23 Secondly, from the practises of S. Peter they haue also so little hold, that when we require that they should shew acts recorded in holy writ, wherin it may appeare that S. Peter did at any time exercise their pretended dominion ouer but any one of the other Apostles, then their ancient Iesuit Salmeron is brought into that straite, as to hold it his best euasion to answer, that Petrus videbatu [...] quodammodo pastoratum suum negligere, & inter eos tanquam aequ [...]lem, non tanquam maiorem se ge [...]ere. Salmeron Ies. commen. in 1. Pet. 1. disp. 1. We speake not of his authoritie ouer other Pastors (which Salmeron there confuteth) but ouer the Apostles. Peter seemeth in a sort to haue neglected his Pastorship. Which is an impotent shift, detracting from S. Peters faithfulnesse, and is notably preiudiciall to their owne cause.
24 But that we may conclude this point iudiciously, and more acceptably, we will do it from the pen of one of their Doctors, whom they themselues haue commended to be the En Theologiae praeceptorum summum, quem Hispania Dei beneficio accepit. Canus loc. Theol. lib. 12. cap. 1. intitio. most excellent Diuine in all Spaine, & who professeth of himselfe, that he will Ne quis suspicetur me velle quicqu [...]m derogare praerogatiuae & primatui Petri—quem pro vi [...] desendimus. Franciscus de Victoria, Relect. 2. qu [...]st. 2 conclus. 4. defend the prerogatiue and primacie of S. Peter with all his power and might. This their so commendable, and so zealous a Doctor, hath published for his conclusions, that both by the mandates of Christ, and by the acts and deeds of the Apostles, viz. Potestatem Apostoli receperunt immediate a Christo,—quod pro certo mihi videtur pronunciandum.—Haec est apertè sententia Cypriani, Epist. de vnitate Ecclesiae? Hoc erant caeteri Apostoli quod Petrus; nec audienda est Glossa, dicens, Hoc non intelligi de potestatis plenitudine, vt patet apud Cyprianum.—Quod pro certo mihi videtur pronunciandum. Franciscus de Victoria, Rel [...]ct. 2. q [...]st. 2. conclus. 3 & 4. all the Apostles receiued all their power, both of Order and Iurisdiction, immediatly from Christ. Which (howsoeuer he laboureth to qualifie it, by other conclusions) must ouerthrow the doctrine of the motherhood of their Church. Which, besides the strength of Scripture, he confirmeth by the testimonie of S. Cyprian, confuting also the Romish Glosse, which in zeale vnto S. Peter corrupteth S. Cyprians meaning, who intended to equalize other Apostles with Peter. But we are called from the perusall of S. Peters titles, vnto the visitation of his Chaire.
THE ROMISH APOLOGIE.
Insomuch that whereas the Fathers doubted not to celebrate publikely a yearely festiuall Concil. Turonense 2. can. 16. saith, Sunt etiam qu [...] infestiuitate Cathedr [...] Domini Petri Apostoli, &c. And Austine Serm. 15 de Sanctis, saith: Institutio solemnitatis hodier [...], à Senioribus nostris Cathedr [...] nomen accepit, &c. rectè ergo Ecclesi [...] natalem sedis illius colunt, quam Apostolus pro Ecclesiarum salute suscep [...], dicente Domin [...], Tu es Petrus, &c. ideo dignè fundamentum hoc Ecclesi [...] colit. And see farther mention hereof in Beda, in Martyrologio. day, in honour of Peters See (which respect so had thereto, is more then we finde had to any other See of any other Apostle:) Danaeus answering hereunto, affirmeth the Fathers assertion hereof, to be (26) the iudgements and testimonies of the Church then corrupted and bewitched, or made blinde with this error. (27) Danaeus in resp. ad Bellarmini disp [...]. part. 1. pag. 275. fine, & 276. initio.
THE PROTESTANTS APPEALE.
SECT. 10.
25 Here the obiectors seeme to be verie zealous of the dignitie of S. Peter, especially in commemorating the yearely solemnitie and celebration of his feast for the honour of his See. But what See of Peter is meant they willingly conceale, carrying the matter in a mist, peraduenture to the end that their Reader might imagine that all this dignitie of S. Peters See doth properly belong vnto the See of Rome; when as they might euen in a word haue giuen some intimation to their Reader, not only out of the obiected Authors Festum Cathedrae S. Petri, qui sedit Antio [...]hiae, vbi primi cognominati sunt discipuli Christiani. Beda in Martyr [...]log. Octau, Calend. Bede and Quòd Cathedrae naralis hodi [...] colitur, Sacerdotale officium honoratur. August. Serm. 15. de Sanctis. Augustine, but also out of Pope Anciochena Ecclesia, in qua primum, praedicante Apostolo, Christianum nomen exortum est, in gradu tertio collocata, nunquam inferior fuit. Leo Epist. 53. Leo, their Cardinall In Ecclesia Catholica celebrarisolet antiquitus anniuersaria solennitat [...] Cathedra Antiochena, Baronius anno Christi 39. num. 24. Baronius, and Durandus lib. 7. Rational. cap. 8. Durandus, that this was Peters See at Antioch. Concerning which we are to proue
The rawnesse of our Aduersaries argument taken from this Feast of Antioch, for confirmation of the supreme authoritie of S. Peter: shewne by confessed presidences of Antiquitie.
SECT. 11.
26 Their Cardinall Vicesima praetogatiua est, quòd solae illae Ecclesie semper sint habitae Patriarchales. & primae, quas Petrus fundauerat, siquidem apud veteres, tres Ecclesias tantùm propriè fuisse Patriarchales, Romanam, Alexandrinam, Antiochenam, Caluinus non negat, Porrò Hierosolymitana 500 annos ferè post habita est Patriar▪ ha [...]is, sed nomine, non re, id est honore, non potestate.—Miratur Caluinus, nec immeritò, cu [...] tam paucae & c [...] isto ordine collocatae?—Sola causa istius numeri Patriarchalium (namely the first three) est dignitas Petri, solae coim illae Ecclesiae habitae sunt Patriarchales proprie, in quibus Petrus tanquam Episcopus sedit; Alexandriae sedit pe [...] se (Niceph. lib. 14 cap. 3.) vel per discipulum suū Marcum, quem eò misit ad sundandam suo nomine Ecclesiam, vt docet Greg. lib. 6. c. pist. 37. Antiochiae & Romae pe [...] seipsum sedae.—Ratio aut [...]m ordinis est, quia cum omnes tres sunt sedes Petri, tamen Romanam per se vs (que) ad morte administrauit: Alexandriam per Marcum Euangelistam, Antiochenam per Euodium. Sic [...] ergo maior est Petrus Apostolus Marco Euangelista, Marcus Euangelista Euodio, qui neque Apostolus, neque Euangelista fuit: it a quoque Romana Ecclesia Alexandriná, & Alexandrina Antiochená dignitate superat. Bellar. lib. 1. de Rom. Pone. ca. [...]4 Bellarmine recounting the prerogatiues of S. Peter aboue the other Apostles, scoreth vp for the twentieth, that onely those three Churches, wherein Peter did sit as Bishop, either by himselfe or some other, as namely, Rome, Alexandria, and Antioch, were anciently acknowledged for Patriarchall Seats: and that onely because of the dignitie of S. Peter. And after for the Vigesima septima praerogatiua est festū Cathedrae Petri, nam dies feflus in honorem institutionis Episcopatus Petri. &c. Bellar. Ibid. seuen and twentieth argument of his prerogatiue, he alledgeth the now obiected feast in honour of his chaire at Antioch: which he doth to this end, that Rome as a correlatiue may be much more dignified by the person of S. Peter, because forsooth he liued and died in this chaire.
27 We now see their intent, and by it discerne the vnsoundnesse of their iudgement: for if these forenamed respects be arguments of S. Peters prerogatiue and dignitie aboue the other Apostles, what shall we thinke of the Definitio centū quinquaginta Patrum, ac etiam post hoc Calcedonensis Concilij. super praelatione sedis Constantinopolitanae post Romā, habet illā causa [...], dicens: Etenum sedi sentoris Romae, prop [...]er imperiū ciuitatis illius, dignè Patres pr [...]uilegia reddiderunt, eadem intentione permoti: & rationabiliter iuditantes Imperio & Senam vibem o [...]atam aeque senioris Romae primlegijs frui, & in Ecclesiasticis sicur illam, habere maiestatem negotijs, & secundam post illam existere. Ecce argumentum vix solubile, quod in Calcedonensi Concilio approbatur. Card. Cusan. Concord. Cath [...]l. lib. 1. cap. 16. hundred and fiftie Fathers of the Councell of Calcedon, who (as their Cardinall Cusanus witnesseth) preferred the Patriarchs See of Constantinople, before the Patriarchall seats both of Alexandria & Antioch? and diuerse Bishops of Rome [Page 281] In Chalcedonensi Synodo conatus est Episcopus Constantinopolit anus non solùm Patriarchatum adip [...]ci, sed etiam secundum locum inter Patriarchatus obtinere; sed non ante [...]usti [...]iani tempora à Rom. Pontificibus impetrauit, ne [...]ipe post annum Domini quin getesi [...]um. Bellár. lib. 1. de Rom. Pont. cap. 24. §. His accessit. who (as Cardinall Bellarmine confesseth) condiscended vnto the same priority of the patriarchship of Constantinople? and finally of S. Gregory, Gregorius Iohan [...]i Episcopo Constantinopolitano, Eulogio Alexandrino, Gregorio Antiocheno, Iohanni Hierosolymitano, & Anastasio Patriarchae Antiocheno. Greg. lib. 1. epist. 24. Vnto thu their Binius answereth in Cone. Rom. sub Greg. 1. fol. 732. Iohannem Constantinopolitanum primo loco ponendum existimauit, quia is ob regiam ciuitatem claritate fulgere videbatur: ex praescripto Conc. Ni [...]eni Episcopos in hoc titulo assignatos dignitate dispares suisse non ignorauit. Hacte [...]s Binius. who, notwithstanding that he was not ignorāt (as their Binius confesseth) that the Councell of Nice had otherwise decrced, yet in the superscription of his letters he gaue the Bishop of Constantinople the preheminence? Must not all these be iudged, by the Romanists collection, to haue bene, in a manner, traiterous in ecl [...]psing the light and honour of S. Peter, by abasing of his chaire of Antioch? If this be not sufficient to display the vanitie of our Aduersaries dispure, we shall supplie
A second manifestation of the weaknesse of their Argument, by retorting it vpon themselues, to the preiudice of their cause.
SECT. 12.
28 The reason of that feast of the chaire of Antioch was, As may be gathered out of S. Augustine. because the episcopall and ordinarie setled Ministerie in the Churches (by which the faith of Christ hath euer since bene maintained) then and there first began: or rather, As may be obserued both out of [...]eo and Bede. because by the blessed successe of S. Peters preaching, there the beleeuers did first take vpon them the glorious name of Christians, by which name they were forthwith distinguished from all other professions in the world.
29 But the Romish inference, which from the festiuall of that See of S. Peter, doth conclude a supremacy of iurisdiction ouer all other Apostles, is by our As for Daneus, who is obiected, calling Bellarmines arguments Naenias, &c. by his br [...]uity he becometh obscure: and whether he meane that the Sermo 15. de Sanctis, attributed vnto S. Augustine, were but counterset, seeing that feast is not found mentioned in any very ancient writer, whether Greeke or Latin, or whether he meane that they were friuolously applied for aduantaging Peters iurisdiction ouer the other Apostles in the Romish maner, either of them he might haue intended, without contempt of the obiected Fathers. Danaeus iustly called friuolous, returning it, as he doth, Ergo laus ista non ad Romanos, sed ad Antiochenos pertinet. Danaeus in the same place by them cited: for the feast of the Chaire of S. Peter at. Rome, is (in respect) but of yesterdayes inuention. against themselues; thereby arguing that Antioch might challenge a priuiledge aboue Rome, because in Calend. Rom. Februarij 22. Rome the festiuall solemnitie of that chaire of Antioch is celebrated vnto this day. We now end this point with
A conclusion arising from the premisses of this Chapter, expressing the securitie of the Protestants doctrine concerning the pretended Soueraigntie and iurisdiction of S. Peter.
SECT. 13.
30 In the due suruey of the particulars of this question, we finde our §. 1. & 2. Aduersaries zealously aduancing S. Peters monarchicall power, and transcendent authoritie ouer all the Apostles of Christ and the whole Church of God, by the vertue of one word Rocke; but confuted by the expresse expositions [Page 282] of §. 3. Fathers, the strength of necessarie §. 5. consequences, the feeblenesse of their owne §. 4. answers, the direct §. 7. Analogie of Scriptures, and the ingenuous §. 6. confessions of their owne Doctors: insomuch as that they may be thought in stead of a Rocke, to haue built their foundation of Popedome vpon the sands.
31 Their second endeuour hath bene as haplesse, collecting a preheminence of authoritie in Peter from onely §. 8. titles of Head, Chiefe, Prince: which haue bene in §. 8. antiquitie attributed vnto other Apostles: who (by the §. 9. confession of our Aduersaries) were equalled with S. Peter both in the power of Order, and of Iurisdiction: according vnto the euidence of §. 9. Scripture, reporting the promises made vnto S. Peter, or the acts done by him.
32 Wherefore for their last strength they haue bene glad to lay hold vpon the weake support of a ceremoniall feast: all which do fully ascertaine vs of the vncertainty of their claime, & embolden vs to appeale vnto any godly Reader to iudge betweene vs, whether it be not lesse preiudiciall vnto Apostolike function to esteeme the Apostle S. Peter to haue bene in pastorall iurisdiction onely equall vnto the rest (though for orders sake precedent,) then that all the other Apostles should be subiected vnto one. From Antioch we are constrained to trauell vnto Rome.
CHAP. XVIII. Of the primacie of the Romane See: and first of the disposition of Pope Leo in that claime.
THE ROMISH APOLOGIE.
As concerning the Primacie of the Romane See, the Centurists say Centur. 5. cap. 10. col. 1262 line 30. Leo verie painfully goeth about to proue, that singular preheminence was giuen to Peter aboue the Apostles, and that thence arose the Primacie of the Romane Church: and Beza further saith Confess. Geneuae, c. 7. sect. 12. and Whitaker de Concilijs contra Bellarminum, pag. 37. paulò ante medium, saith, De Leone primo non laboro. magnus ille fuit Antichristiani regni architectus: and yet ibidem pag. 34. circa medium, he saith, of Leo, Fuit ille quidem doctus & pius Episcopus, sed fuit tamen magis ambitiosus, &c. It is manifest that Leo in his Epistles doth clearely breath forth the arrogancy of the Antichristian Romane sea.
THE PROTESTANTS APPEALE: First shewing that the Protestants in their censure of Pope Leo, are not contradictorie vnto themselues.
SECT. 1.
EXcept our Aduersaries did thinke that Peter could beget a Pope, and that they are able to translate his ancient chaire of Antioch vnto Rome, they would neuer haue so much busied themselues to proue either the prerogatiue of Peters person, or the honour of his See: yet may we not contemne their strength of prouing this, before that we haue tried it. Now then
[Page 283] 2 Doctor See their marginall note. Whitaker is brought by the Apologists in their marginall notes, commending Pope Leo for an holy man, and yet also condemning him as too ambitious. We answer, as their Iesuite Maldonate hath obserued, that the Quaerunt quis corum maior esset. Matth 18. 1. 2. Non dub [...]ū est qum, eorum an [...] Christus reprehenderit.—In Ecclesia enim primum esse velle, caeter [...]l ue praeesse, id meritò fuit tanqu [...] ambitiosum reprehe [...]endú, &c. Ma. donat. Ies. comment. in Matth. 18. disciples of Christ (among whom S. Peter was one) were reprehended by Christ for affecting ambitiously to reigne ouer others: Non hic agi de prima in gubernanda Ecclesia dignitate, etsi eo etiam sensu hunc locum alicubi (epist. 53. ad Pulcheriam Augustam, de ambitu Anatolij) apud Leonem magnum legi memini. Idem comment. in Marc. 9 34. See a so Iansen. Concord. in haec loca, Petrum vnum fuisse. which Pope Leo doth interprete of that ambition, wherewith one desireth to haue the supreme dignity in the gouernance of the Church. And will our Aduersaries denie, that S. Peter and other Apostles were holy men? If such were the defect of the domesticall attendants of our Sauiour, why may not those, who are in respect but pilgrimes from his presence, be subiect vnto the like default without any preiudice vnto their substantiall faith, and other degrees of holinesse? Is not the Moone light, except it be at the full? or men not to be called godly, except they be perfect? As for Pope Leo, he was so peremptorie, that for his presumption he found in his time some brotherly checks: for
That pretended Iurisdiction, which Leo assumed, was crossed in his time, (and consequently the taxation of Protestants iustified,) in the proceedings of the generall Councell of Calcedon, in the assembly of sixe hundred Bishops.
SECT. 2.
3 Our late Aduersaries who collected this Councell, do draw from thence (as they thinke) fit arguments for the magnifying of the Papall authoritie, because therein the title of Libellus Ischytio [...]is Diacom ad Leonem Papam, & Concilium Calcedon [...]anctis [...]imo & beatissimo vniu [...]s [...]l [...] Archi [...]pi [...]copo, & Patria [...]che magnae Romae, L [...]oni. Concil. Cal [...]ed. Act. 3. Surius Tom. 2. Con [...]. pag. 111. Ad haec Binius: Nota in his libellis vocari Leonem vniuersalem Archiepiscopum. And, Vniuersall Bishop, and the name of Literae decretae à Concil Calced ad Dioscorum. Nunc vestra sanctitas (alloquitur [...]egatos Papa) Prim [...]tum tenet sanctissimi Leoni [...]. Act. 3. Synod. Ad hoc Surius & Binius in marg. Primatus Romani Pontifici [...]. Surius pag. 117. Primicy is attributed vnto Pope Leo. We cannot denie but that this Pope was there called Vniuersall Archbishop, but (which is a n [...]te of restraint) Relatio sanctae Synodi Calced ad B Panam Leonem. Act. 3. Romanorum Archiepiscopo Leoni, &c. Surius pag 137. of the Romanes, and not of the whole Church, which might implie an vniuersall iurisdiction. For in the same Councell is repeated the iudgement of the godly Emperour Theodosius, who in the Councell next before this, yeelded the same title of Primacy, yea and of authority also vnto Dioscorus the Bishop of Alexandria: for which cause he is taxed by a bold Romanist, of Theodosius dat quod non habet, nisi ex vsurp at a potestate, idque ex imperitia Ecclesiastici Canonis. Binius Tom 2 Conc. fol 7. ignorance and rash vsurpation: yet notwithstanding hath their Surius aduertis [...]d his Reader to Pa [...]chas nus, & Locentius, & Bonifacius, Legati Leonis, tenentes locum sedis Apostolicae, (quia missi Apostolici semper prius loqui & confirmare soli [...] sun [...]) &c. Act. 10. Hinc Surius: Nota authoritatem Pontificis Romani. At, note the authority of the Pope confirmed by a sentence in the Councell of Calcedon which sentence their Binius saith, Fort [...] haec verba [...] margine in textum irrepserunt, licet verissima sint. Binias Tom. 2. Conc. fol. 115. may be suspected to haue crept out of the margent into the text.
4 But to let passe that shallow collection of Surius, we appeale vnto the d Imperatoris epistola ad Dioscorum Alexandrinum. Act. 1. Authoritatem & Prima [...]um tuae praebemus be [...]titudini, scientes, &c. Surius pag. 19. [Page 284] reall Acts of the generall Councell it selfe, wherein Antiquae Romae thro [...]o, quód vtbs illa imperare [...], iure Patres priuilegia tribuêre. Et eâ consideratione moti, 150. amantisumi Dei Episcopi sanctissimo nouae Romae throno aequalia priuilegia tribuêre, rect [...] [...]udicantes vrbem, quae & imperio & senatu honorata est, & aequalibus cum antiquissima Regina Roma priuilegijs fruatur, etiam in Ecclesiasticis, non secùs ac illam, extolli & magnifie [...]i, secundam post illam existentem, vt & Ponticae. & Asianae, & Thraciae Dioecesis Metropolitani soli. praetere a praedictarum Dioecesiū Episcopi, quae sunt inter barbaros, à praedicto thro no ordinentur. Act. 15. Can. 27. apud Surium. priuiledges are granted to the Patriarch of Constantinople, equall to the prerogatiues of the Bishop of Rome: whereunto our Aduersaries answer, that Meminerit cādidus Lector, Canonē hunc 28 de Constantinopolitan [...] Episcopi priuilegijs & eminentia prorsus reiectum à Leone sanctiss. Romano Pontifice, vt ex multis eius suprà excusis literis perspicuè videre licet: & certè coactus est etiam Anatolius ipse Constantinopolcos antistes, qui callidè à Patribus Calced. Synodi Canonis huius promulgationem impetra [...]at, reclam antibus Romani Pont. Legatis & Vicarijs, intra pristinos se limites continere, & ab infaustis ambitionis consilijs animum reuocare. Surius Tom. 2. pag. 206. Eodem mode Binius. fol. 180. A Leone reiectum, quòd supponit Romanam sedem non diuino, sed humano iure caput Ecclesiae effectum esse. Supposing an absence of the Iegates of the Pope without proofe: and yet the 7 Canon (where they were vndoubtedly present, saying, Quod si aduersus eiusdem Prouinciae Metropolitanum Episcopus vel Clericus habet querelam, petat aut Primatem Dioeceseos, aut sedem R [...]giae v [...]bis Constantinopolitanae, & apud ipsani iudicetur:) giueth equall po [...]er to the Bishop of Constantinople. this Canon of the Councell was afterwards reiected by Pope Leo, because it thought that the Romane See had her preheminence onely from humane authority, and not from the ordinance of God. This may be as a glasse, wherein our reader may perceiue the right complexion of our Aduersaries, and the antiquitie of our profession. They, to dignifie the See of Rome, had rather we should iudge Conc. Calcedon oecumenicum quattum, in quo sexcenti & triginta Episcopi interfuere. Surius ex Ph [...]tio, Tom. 1. Concil. pag. 3. sixe hundred and thirtie Bishops assembled in the fourth generall Councell, to be sacrilegious, in detracting from the iurisdiction of a Pope, then to thinke that Pope Leo might haue bene ambitious by not submitting his iudgement vnto the authoritie of that Councell.
5 Againe, when we renounce that vniuersall authoritie, which the Popes do now challenge ouer the Church, and (which our Aduersaries pretend to haue descended vpon euerie Pope by the line of succession from Christ,) esteeme it to be an humane vsurpation; we are by our Aduersaries called Bellarm. lib. 4. de not is Ecclesi [...]. schismaticks: notwithstanding that our assertion be herein iustified by a Councell, so generall, as consisting of more then sixe hundred Bishops; so ancient, as being the fourth of all the Oecumenicals, euen about Anno 440; and so sincere and orthodoxall in the doctrine of faith, that De quatuor primis Concilijs sic scribit Gregorius: Haec suscipere me & venerati fateor, Nicaenum,—Calcedonense denique, [...]n quo Eutychetis, & Dioscori prauitas reprobata est [...] haec tota deuotione amplector. Gratian. dist. 15. C. Sicut. S. Gregory professed that he did honour and embrace it.
6 Futhermore we may obserue the strange disposition of our Aduersaries who still vrge the authoritie of this Councell for confirmation of the Papall title of Vocat haec Synodus Leonem caput vniuersalis Ecclesiae, eumque nominat Patrem Epi [...]oporum omnium.] Admodum verisimile est nomen Oecumenici in titulo huius Epistolae praefi [...]um quidem fuisse, sed [...]ibrarij alicutus dolo hinc subtractum; maximè quis Leo lib. 7. epist. 30. ad Eulogium Episcopum Alexandrinum scriben [...], ait: Vestra sanctitas nouit, quòd per sanctam Calcedonensem Synodum vni Pontifici sedis Apostolicae (cui nunc. Deo disponente, deseruio) hoc vniuersalitatis nomen oblatum est. Binius annot, in hanc Synod. fol. 188. the head of the vniuersall Church: notwithstanding they confesse the word Vniuersall not to be found inscribed in that Epistle of the Councell: and are therefore brought to coniecture, as of a thing not vnlikely, that that inscription by the fraud of some pen-man, was razed out. But why should this be so much as surmised? because Leo (say they) in his Epistle doth affirme, that the Councel of Calcedon did attribute vnto him this title of vniuersality. Thus we see what our Aduersaries onely would proue, and now our discreet Reader may iudge, whether it be more likely that the Epistle of a Pope, or the Epistle of an vniuersall Councell could be rather subiect vnto the fraudulent corruption of a Scribe, especially after that he shall call to mind the protestation vsed by S. Gregory, saying, See aboue, lib. 1. cap. 2. §. 29. at the letter, b. in margine. Neuer any of my predecessors vsed this title of vniuersall Bishop. We end this point with a briefe obseruation: to wit,
That the ambition of Pope Leo was humilitie, in respect of the vsurpation of his successors: by the iudgement of their owne learned Cardinall.
SECT. 3.
7 Cardinall Cusanus after other arguments brought for confirmation of his conclusion, doth insist vpon the ancient examples of these Bishops of Rome, viz. Gelasius, Leo, and Gregorie: Ex quibus patet, quód sancti [...] antiqui Roman Pontifices non ita praesumebant de sua potestate▪ sed suerunt humiles, euam se purgando coram Synodo sua, non vniuersalis Ecclesia▪—imò Leo Papa submittit se omnibus poenis to legibus contenus Martiani, si non seruauerit contra suam confirmationem, sicut scribit ipse ad Leonem Augustum de sua erga leges consensione: si contrà quit, me pumtionum conditionibus subdo, quas non solùm beatae memoriae Principis Martiani authoritas, sed etiam ego mea consensi [...]nt firma [...]ti, Cardin. Cus [...]nus Concord. Eccles. lib. 2. cap. 20. From these examples it may appeare, (saith he) that the Popes of ancient times did not so much presume vpon their authoritie, for they were humble: and did purge themselues in their owne Synods, yea and Leo submitted himselfe vnto all the punishments which were contained in the lawes of the Emperour Martianus. Neither yet do Protestants (who haue bene obiected by the Apologists) make Leo guiltie of the now Romish ambition, which consisteth in vsurpation of an absolute power of making all Ecclesiasticall lawes, of creating all Patriarchs and Church-officers, of receiuing all Appeales, of determining all causes, of deciding all matters of faith, of disposing of all temporall Crownes, and of dispensing of Indulgences and Pardons: all which were almost as easily confuted as propounded.
The Conclusion.
8 Knowing that Pope Leo was subiect vnto that ambition, which he §. 1. himselfe noteth to haue bene in some of the holy Apostles: and that indeed he was ambitious, except, to free him from that staine, we shall condemne the Emperour Theodosius of §. 1. rashnesse, or §. 2. sixe hundred and thirtie orthodoxall Bishops, of schismaticall presumption; and yet that Leo and his Predecessors did differ as much from his late successors (which hath bene confessed) as humilitie differeth from pride: we cannot therfore but discerne that the Apologists haue bene either too carefull, or else too carelesse what to obiect: and yet they continue still to be like themselues, as will appeare by their next oppositions.
CHAP. XIX. Of a forgerie, which hath bene obiected against their Popes.
THE ROMISH APOLOGIE.
And my Lord of Canterbury saith M. Wiritgift in his Defence, pag. 34 [...]. post med. It is certaine that then, viz. in the time of the ancient Carthage and African Councell, the Bishop of Rome began at least to claime the superioritie ouer all Churches. In like manner is that ancient Councell of Sardis, [Page 286] whereat sundry Fathers of the Councell were present, charged for acknowledging Hereof see Osiander cent. 4 p. 294. ante med and Cal [...]in Institut. lib. 4. cap. 7. sect. 9. and see hereafter Tract. 1. sect. 7. in the margent▪ at the letter, d. of the second alphabet. Appeales to the Bishop of Rome: and M. Fulke and other Protestants affirme, that the ancient Romane Bishops See M. Fulke alledged hereafter, Tract. 1. sect. 9. letter, [...], of the second alphabet. And see Spa [...]ke against M. Iohn de Albines in his answer to the Preface, ante med. and Osiander Centur. 5. pag. 28. & 218. Anastasius, Innocentius, Zozimus, Boniface, and Celestinus, (who liued 1200 yeares since,) challenged prerogatiue ouer the Bishops of Africa by forging a false Canon of the Nicen Councell; which pretence of forgerie is hereafter See hereafter Tract. 1. sect. 7. in the margent, at the letter, c. d. of the second alphabet. auoided.
THE PROTESTANTS APPEALE.
SECT. 1.
THis next degree of time, wherein they insist, was about the yeare of Grace 400. when, what was the case of the Carthaginian and African Councell; what were the Appeales allowed by the Councell of Sardice, and whether there were any forgerie of the Romae [...]e Bishops, we must discusse, but (that we may follow the footings of these Apologists) hereafter: when we shall examine what reason they had to promise in this place an auoidance of that obiection. Their third instance is
CHAP. XX. Of Pope Iulius his claime of authoritie, in respect of a Councell.
THE ROMISH APOLOGIE.
M. Whitaker saith also of Iulius Bishop of Rome (who liued in Constantines time,) that See Whitaker de Concilij [...], &c. quaest. [...]. pag. 42. sin. 43 initio, & 44. paulò ante med. he challenged to himselfe authoritie, that no Councell should be celebrated without the sentence of the Bishop of Rome.
THE PROTESTANTS APPEALE.
The state of the question.
SECT. 1.
TWo points would be obserued in this pretended claime of Pope Iulius; the first is, what it was that he challenged; the second is, by what right. Both these are recorded by Socrates. His challenge was, that he ought Iulius Episcopis, qui Antiochiae conuenerunt, per liter as respondet, ac docet eos contra Eccles [...]ae Canone [...] egisse, quòd illum ad Concilium, non voc [...]ssent, quippè cùm Canon Ecclesiasticus vete [...] [...]e Decreta absque Romani Episcopi sententia sanciantur. Socrates lib. 2. cap. 13. to be called vnto the Councell, and that without his sentence no Decrees should be concluded. The right hereof he pretendeth to stand vpon the authoritie of an Ecclesiasticall Canon. Now the question is, how farre this challenge can make for the Primacie of the See of Rome. For the Apologists (we know) haue propounded this for the onely scope of their present dispute: therefore it belongeth vnto vs to proue,
That the claime, which Pope Iulius made, doth nothing lesse then proue a Papall Primacie of Iurisdiction: euen by the confession of our learned Aduersaries.
SECT. 2.
2 The Schoole of Romanists, and especially of Iesuites, hold the power of Esse Pontificis congregare Synodum generalem, primò demonstrari potest à diuinis; nam Concilium legitimum congregari non potest, nisi in non ine Christi [...] Matth. 18. 20. Quando duo aut tres congregantur in nomine meo. lbi, in nomine Christi, nihil videtur esse aliud quim authoritate Christi congregari. hoc est, ab eo qui à Christo habet congregandi authoritatem. Bellarm lib. 1. de Concil. cap. 12. §. [...]sse autem. calling a Councell, to be the peculiar prerogatiue of the Pope; which they contend to proue from Scripture, Matth. 18. 20. When two or three are gathered together in my name, I am in the middest: where the promise is generall, as well respecting congregations and assemblies of the faithfull in prayer, as in Councels. And shall not Christian men any day pray in the name of Christ vnto God, before they haue the Popes reall commaund, or assent? But (for we haue bene constrained to digresse) to returne to the point.
3 They iudge Est Concilium vniuersale, quod ab vniuersali Pastore Romano Pontifice non indicitur, Concilij nomine indignum Gre [...]r. Valent. Ies. Analys fid. pag. 86. col. 2. §. Primam. no Councell worthy the name of Occumenicall or vniuersall, which is not appointed by the Pope: when as yet they might be directed by their owne Doctors, first, that (as their Cardinall Cusanus, with others, witnesseth) Dicendum de viuersalis Ecclesiae Concilio, quòd [...] authoritus non ita dependet à congregante, quòd nisi per Papam congregaretur, tunc non fieret Concilium; quia tunc [...] fuissent octo prima Concilia omnia firma quoniam per Imperatores congregabantur: & Rom. Ponufex, ad instar alio [...]am Pat [...]archarum, Diuales sacr as iussiones pro veniendo, aut initrendo ad Concilia recepit. Cusanus Cardin. Concord. Cathol. l [...] 2. cap. 25. the authoritie of a Councell doth not depend vpon the Pope, because so we should disanull the authoritie of the eight first generall Councels, which were appointed by Emperours, when the Pope of Rome, as other Patriarchs, receiued by letters missiue a publike warning to come, or send vnto the Councels.
4 And if Iulius had bene so neglected as not to receiue due intelligence of the indiction of a generall Councell, his challenge (by the vertue of ancient Canons) might haue bene iust, although not singular, but common with other Patriarchs, who in the like case haue made the like complaint. For how could the Councell be called generall, or vniuersall, whereunto the principall members are not called? Because, Sicut quocunque, qui alioqui tenetur Synodis interesse, & volenti, & potenti spreto, iudicium Synodi quia non recto ordine charitatis processit, reprehendi posset, ita fortius in Capite. Ibid. lib. 2. cap. 15. ante finem. If any (saith their Cardinall) be neglected whom it may concerne to be present, the iudgement of that Synode deserueth reprehension; how much more if the Pope be excluded? which we also allow. But from a case so common with others, it is a fallacie called [...], to conclude an absolute and singular Primacie of any one. So againe,
Their former argument for the Popes Primacie is confuted by the confessed proceedings of a Councell.
SECT. 3.
5 Hoc probat textus Concil. octaui, quia expectati fuerunt Vicarij senior. Romae, & amplius expectare non sit iustum: incongruum omninò puramus despicere fluctuintem Christi Saluatoris Ecclesiam per dilationum dispositionem, quae illi debetur.—Idem legitur in 2. Ephesina Synodo, [...]ando Concilium misit ad Iulium Episcopum, Hilarium Diaconum, Ambasiatores Leonis Papae, notificando eis quomodo t [...] post crastino die Concilium sedere vellet, rogando vt venire maturarent, & ipsi non venerunt: tunc Talasius Episcopus Cae [...]a [...]eae Cappadociae dixit, remorari nos in hac ciuitate multam laesionem omnibus sanctissimis & religiosissimis Episcopis [...]fferre, & non hoc solùm, sed pijssimus arnicus Christi Imperator accelerari vult Synodi finem.—Quia igitur common [...] recusauerint conuenire nobiscum—arbitror non esse necessariam dilationem, si placet Synodo, &c. Cusan. ibid. l. 2 c. 2. Their Cardinall granteth, that in the second generall Councell of Ephesus, when the Legates of Pope Leo, to wit, Iulius and Hilarius had warning [Page 288] to come vnto the Synode, but by delayes refused to be there; then Talasius Bishop of Cappadocia, moued this Councel not to expect them any longer, but notwithstanding their absence to proceed. Here we find a generall Councell, wherein the Pope was not present, either by himselfe, or by any of his Legates.
6 Nay, the Bishops of Rome were in those times so impotent and vnable to gather any Oecumenicall or generall Councell, that it is by them obserued out of ancient monuments, that Pope Leo with his Prouincial Councell was glad to intreate licence of the godly Emperour Leo Papa ad Theodosium Augustum: Concilium vniuersale intra Italiam, sicut Synodus quae ob hanc causam Romae conuenerat mecum petit, Clementia vestra concedat. Haec ibi. Ecce vniuersalem Synodum per Synodum, vbi Papa praesidet, ab Imperatore intra Italiam petitam. Cardin. Cusanus Concord. lib. 2. cap. 7. Theodosius, that they might celebrate a generall Councell in Italy. Which argueth that the now pretended Romish primacie had not his Christendome in the dayes of Pope Iulius, as their owne arguments in other Sections will fully proue: after that we haue shewne
That the now Romanists, in defending the Primacie of the Popes in generall Councels, haue discouered their notorious pride and ambition: proued by the assertions of our Aduersaries.
SECT. 4.
7 As they hold it necessarie that Popes should be made acquainted with the celebration of euerie generall Councell; (for how else could it haue bene called vniuersall?) so ought they to thinke it, at least requisite, that the same Popes should be personally present in some one generall Councell, or else shew vs some sensible reason of their absence. Their Cardinall for excuse of their personall absence from the first seuen generall Councels, hath coniectured two speciall reasons, which may not be pretermitted.
8 First, Ego suspicor duas fuisse causas quare Papa non Concilijs generalibus personaliter affuit: prima, quia non videbatur conuenire vt caput sequeretur membra, cum potius membra [...]equi debent caput. Bellarm. lib. 1. de Rom. Pont. cap. 19. §. Ego suspicor. because it seemed vnto the ancient Popes (saith he) a thing inconuenient, that the head (for so was the Pope) should follow the members. Of what spirit this may sauor of, their old preacher Ferus wil signifie: Membrum est vnum altero nobilius, nihilominus tamen omnibus est commune quòd sunt membra vnius corporis [...] in hoc vnum non praestat alij, vnum alteri non inuidet, nec inferius contemnit. Sic in Ecclesia quodlibet membrum sua operatione alijs inseruit. Ferus comm in Act. 8. Although (saith he) one member be more excellent then another, yet this is common vnto all, that euery one is a member to the same bodie: neither doth one either disdaine or enuie the good of another, but euery one will be seruiceable to strengthen another. And could any such disdainfull Pope (if yet there had bene any such) deserue the title of Pontifex qui Seruus seruorum Dei se nominat. Bellar. lib. 3. de Laicis, cap. 7. §. Ex. Seruant of the seruants of God?
9 Altera ratio, quia in Concilijs Orientalibus, vbi semper suit Imperator, Graeci Imperatorem in summo loco collocabant. Ergo ad vitand [...]m tumultum ipse non ibat, sed tantùm Legatos mittebat. Bellar. lib. 1. de Concilijs, ca [...]. 19. § Altera ratio. The second cause was (saith their Cardinall) for that in the East Churches, and Councels, the Emperour was placed in the highest seate; therefore the Popes (lest they might be occasion of tumult) would not go themselues, but sent their Legates. This reason seemeth to be a feather of the same wing of pride, which was condemned by our Sauiour, who (as their owne Cùm dixit Christus [Vae vobis, qui diligitis primas cathedras] ibi non res ipsas, sed affectus damnabat. Iansenius Concord in cum locum. Qui minor est (inquit Christus, Luc. 9.) maior est: quia quanto quis humilior, tanto Christo similior. Ergo inter vos spirituales, non debet esse contentio de primo loco, sed de postremo: hinc Christus, Discite à me, quia humilis sum. Stella in Luc. 9. Doctors note) cried woe against them who loued the chiefest chaires: when labouring to compound [Page 289] a strife which arose among his Disciples, contending who should be the chiefe, he said, that he who was the least, was the greatest; teaching thereby, saith their Stella, that whosoeuer are spiritually minded, should not contend for the vppermost, but for the lowest roomes.
10 Not but that there ought to be a respect had of the persons of men, but that (if the case had so stood, as our Aduersaries obserue, when as yet the Emperours were most religious) we are aduised to consider, concerning the Concil. Nicaenum, in quo trecenti decem & octo diuini Episcopi. Surius Tom. 1. Concil. Secundum erat Constantinopol. centum & quinquaginta Episcoporum: 3. Ephesinum ducentorum Episcoporum: 4. Calcedonense, in quo sexcenti triginta Episcopi interfuerunt. Constant. 2. 165 Episcopi. Surius ex Photio, initio 1. Tomi Conciliorum. three hundred & eighteene Bishops who were assembled in the first generall Councell of Nice, & an hundred & fiftie in the second generall Councel of Constantinople, and two hundred at the third generall Councell at Ephesus, and sixe hundred and thirtie Bishops in the fourth generall Councell at Calcedon, and one hundred sixtie fiue at the second generall Councell at Constantinople (Cunctas personas (inquit Gregorius Papa) quas praefata quin que Concilia respuunt, respuo, quas venerantur, amplector:—quisquis aliud sapit, Anathema sit. Surius Tom. 2. Concil. pag. 602. which fiue first and most famous Councels were honoured by S. Gregory, he pronouncing Anathema vpon euery one that doth not embrace them) that they were the most happie vanquishers of the most desperate heretikes that euer wounded our head Christ. Whether now are we rather to thinke, that a thousand foure hundred sixtie and three orthodoxall Bishops could haue bene so iniurious, or some fewe Popes so ambitious; which is our present theame? And who seeth not, by their Cardinals answer, that for the space of the first fiue hundred yeares, and in purest times of the Church, it was held as a Catholike truth, to preferre in place an Emperour before a Pope. But we returne vnto their pretence of Papall authoritie in the Councell, and giue
Diuers plaine demonstrations, that the now Romish profession of Papall Primacie, concerning the ordering of a generall Councell, is a flat Apostate from the integritie of former times in many necessarie points: euen by the confessions of our learned Aduersaries.
The first two are against their presumed absolute sufficiency in the Pope alone without a Councell, and his authority to commaund it.
SECT. 5.
11 That this mystery may be more clearly displaied, we will vse the light of method, reducing all the points of their pretended Primacy, for order sake, vnto these fiue prepositions, 1. without, 2. before, 3. in, 4. after, and 5. aboue a Councell.
12 Without the helpe of a Councell the sole authority of the Pope is by them defended, to be sufficient to Pontifex Romanus est Iudex legitimus controuersiarum omnium, quae possunt oriri in negotio religionis, etiam cum sine Concilio aliquid definiat. Gretzerus Ies [...]in Colloq. Ratisb Sess. 1. Plurimas haeeses Romanus Pontifex sine Concilio generali damnauit, vt Pelagij, Priscilianistae, Iouiniani. Bellarm. lib. 4. de Roman Pont. cap. 3. iudge and define of all matters of religion: which they pretend to proue (but Pelagius damnatus est in Conc. Mileuit. & Affricano. Suarez Iesuita Opusc. de auxil. grat. cap. 2. And the Priscilianists were condemned in Conc. Caesar-August. anno 418. and in Bracarensi Synodo. See Surius Tom. 2, Con. pag. 746. vntruly) by experience; hereby (as any may perceiue) to preferre the authority of one man before the iudgement of the whole Church. Against which kinde of spirituall By a kind of a Pythagorean [...]. monopolizing we [Page] may but onely demaund (as their Doctor doth from experience,) Quid opus est Concilijs, quorsum tot sumptus,—quorsum [...]ot Theologi accersuntur, quorsum attinet tot Academias in tractandis negotijs distorqueri, cùm ex vno Pontifice quid verum sit audi [...]e liceat? Erasmus annot. in 1. Cor. 7. What necessarte vse could there be of Councels? what need of so great charge and trauell about them? to what end is it to trouble so many Diuines and Vniuersities for discussing of doubts, if we might be satisfied by the onely iudgement & determination of the Pope? For thus should they haue no necessary reason to alledge that Scripture, [Matth. 18. 20. See it obiected aboue. when two or three are gathered together, &c.] for gathering of a Councell. The second proposition followeth.
13 Before that our Aduersaries will acknowledge any Councell to be truly called, they hold it necessarie that the Pope do authorize it; which we haue heard affirmed by See aboue §. 2. Iesuits, & confuted by their owne See aboue §. 2. Doctors, as derogatory from the true tenour of purest antiquitie. Next is
The third Demonstration, vnfolding foure new and notable deformities, and especially a Romish spirituall tyrannie, and a presumption Anabaptisticall, concerning the Popes behauiour in a Councell.
SECT. 6.
14 In the Synode, when it is called and assembled, we may perceiue many Romish aberrations and reuolts from true antiquitie. The first is in making their Pope the necessarie Generale Concilium est, in quo nemo rectè praesidet, nisi summus Pontifex, aut alius eius nomine. Bellar. lib. 1. de Concil. cap. 4. president of all generall Councels, either by himselfe, or by his delegate: especially seeing they beleeue that the Etsi Legati sint nomine Pontificis, tamen—non habent priuilegiū non errandi, quod habet Pontifex. Bellarm. lib. 2. de Concil. cap. 11. §. Praeterea. Legates of the Pope haue not the same priuiledge of not erring, which the Pope hath in himself: for this seemeth to imply a great incongruity, if not impiety, that the Pope (when he might be at any generall Synode) should send his Legate, and to absent himselfe. As for example, in the last Councell of Trent, which continued the space of fifteene yeares, wherein no one Tridentinum Concilium habuit Praesides vice summi Pō tisicis tres Legatos Papae—sub Paulo tertio, Iulio 3. Pio 4. Vega lib. 1. de Iustif. cap. 5. Pope appeared in his owne person: shall we allow them to answer for this last Councel, as they haue done for the seuen first, viz. It is not meete that the Pope, the head, should follow the bodie? as though it were meete the head should be distracted from the bodie.
15 Nay, but if (as they say truly) the Concilium Apostolorum primum fuit, à quo formam acceperunt alia omnia Concilia. Bellarm. lib. 2. de Concil cap. 2. Councell of the Apostles Act. 15. should be a president and forme of all orthodoxall Councels, and that also S. Peter (vnto whom their Pope will be thought to succeed) In Act. 15. Petrus fuit in Concilio primo. Idem, lib. 3. de verbo Dei, cap. 5. §. Sextum argumentum. was personally present in that Councel: then are their now Popes defectiue in this point, who by their absence make their owne body, that is, the Church Acephalon or headlesse.
16 Secondly, Protestantes requirunt in Concilio, vt liberum sit Theologos non minus quim Episcopos voces decisiuas proferre in Concilijs. in a Synode Protestants require, that it may be free aswell for Priests and learned Diuines, as for Bishops to haue definitiue voices: this by the now Romish doctrine is denied, as being Respondeo, hoc esse contra formam Concilij. Bellarm. lib. 1. de Concil. cap. 21. contrarie vnto the forme of a Councell. And in behalfe of their Bishops, who for want of learning, may be thought incompetent Iudges of the mysteries of faith: their Cardinall Bellarmine answereth, that Respondeo, Episcopos habere authoritatem iudicandi, non quia doctr [...]unt, sed quia sunt personae publicae. Bellarm. lib. 1. de Concil. cap. 16. Bishops haue authority of iudging in Synods, not as they are learned, but as they are publike persons; as if their ignorance could not preiudice [Page 291] their iudgment. But their Cardinall Arelatensis hath long since confuted this, by the practise of the foresaid Apostolicall Synod: which our Aduersaries haue acknowledged to be the platforme of all other orthodoxall Councels; In Act. 15. Visum est nobis.] Vox [nobis] refertur ad illud quod praecessit, vbi nominantur Apostoli & seniores: & verbum [Visum est] non consultationem sed decisionem significat. Quid prohibet Concilium Apostolicum i [...]tari? In Concilio Nicaeno Athanasius Presbyter ferè solus argumentationes Arianorum disturbabat: etiam in Constantiensi Synodo, & in Pisana, & in amphssima [...]ateranensi Presbyteros iudicâsse vnà cum Episcopis non est ambiguum. Card. Arelatensis in Concil. Basil. vt resert Aenaeas Sylutus de gesis Concil. Basil. Therein Iames (saith he) said [It seemeth good vnto vs:] where the persons signified by the pronoune [vs] are noted in the text to haue bene not onely Apostles, but also Seniors, or Presbyters: and the word [seemeth good] doth shew, that it was their desinitiue sentence. Afterwards he manifesteth by the example of the first Councell of Nice, and the late Romish Councels of Constance and Laterane, that other learned presbyters, besides Bishops, had iudiciall voices in Synods.
17 Finally, their preacher Stella displaying the ignorance of many Bishops who were called at the Councell of Trent, and carried with them other learned Diuines, by whom they might be illuminated, saith, that he could Hi Episcopi secum ducunt doctos Theologos, qui ipsos illuminent, vt in nostro Trident. Concilio nostris temporibus contigit. In hac quidem re non possum mihi á risu temperare: melius quidem Episcopi facerent, si Epi [...]copatus suos Theologis renunciarent. De his vera est Domini sententia, [Si caecus caecum.] Stella in Luc. cap. 6. in illa verba: Si caecus caecum. not containe laughter at the sight of that deformitie; and therefore held it better that those Bishops should resigne their Bishopricks vnto the learned Diuines, because in these Bishops (saith he) is verisied the saying of our Sautour; If the blind leade the blind, both fall into the ditch: and consequently their former reason must be thought to depend but onely vpon a blind distinction.
18 Thirdly, in a Councell we know, and they confesse, Non est numerus in Concilio adeò necessarius sicut libertas & vnanimitas. Cardin. C [...]sanus, lib. 2. de Concord. Cathol cap. 3. the number is not more necessarie then the liberty and vnanimity of their suffrages and voices. Now they ascribe this prerogatiue vnto the Pope, Pontifex mittere solet Legatos instructos de sententia Apostolicae sedis cum ea conditione, vt si Concilium consentiat cum indicio Apostolicae sedis, formetur Decretum: si minùs, differatur decreti formatio done Romanus Pontifex respondeat. Bellar. lib. 2. de Conc. cap. 11. §. Quod. to send his Legates to the Councell, but with the instructions and directions of the Apostolike See: so that, if the Councell will consent vnto the iudgement of the See Apostolike, they may then forme and frame a Decree: otherwise the matter must be deferred vntill they should vnderstand the pleasure of his Holinesse. The reason why they would tie the Councell vnto the Popes predetermination is, because Aliquando Legati mittuntur ad Concilium cum instructione sedis Apostolicae:—Si Patres consentiant ac definiant dissentientibus Legatis, errare possunt, sicut contigit in Conc. Ephesino 2. if that the Fathers of the Councell (say they) or the Legates themselues shall iudge contrary vnto their instructions, they may erre.
19 They produce for example in the first kind, the second Councel of Ephesus; in the second sort, a Councell of Constantinople: and finally set it downe for a conclusion, that Secundò si Concilia consenserint Legatis contra instructionem Pontificis agentibus, dici non possunt legitima, quia pugnant cum capite, & sic errauit Constantinopolitanum Concilium, tempore Nicolai primi. Bellar lib. 2. de Conc. cap. 11. per integrum cap. the Councels, if they consent against the Popes instructions, they are not to be acknowledged as lawfull, because they are deuided from the head. This is that which we haue named a spirituall tyranny, and indeed a very stifling of that liberty, which was alwaies the very naturall and vitall breath of a lawfull Councel: but when their Iudges like mil-horses are thus blinded with preiudice, it is no maruell though their Cardinall In condendis statutis generalibus Papa non tantam potestatem habet, quantam adula [...]ores eidem tribunt: scilicet quòd ipse tantùm statuere possit, alijs consulentibus. Cardin, Cusanus Concord, Cathol. lib. 2. cap. 12. Cusanus held such voicers to be no Iudges, but only Counsellers, and called the defenders of the forenamed authority of their Pope, slatterers: and that iustly, as hath bene [Page 292] proued by the ancient Councels of Siue Pontifex in definiendo studium adhibeat, siue non adhibeat, modò tamen controuersiam definiat, infallibiliter certè definiet: atque adeò re ipsa vtitur authoritate sibi à Christo concessa. Greg. Valent. Ies. Analys. lib. 8. cap. 3. §. Respondeo siue. Ephesus, Constantinople, and Calcedon, which haue neglected the Popes instructions.
20 Lastly, in a generall Councell, he that shall claime the power of pronouncing a definitiue sentence, ought to performe great diligence for disquisition of the truth. Yet do their Iesuits so much adore their Pope, as to make him an immediate Oracle of truth: for q if the Pope (saith he) do determine any controuersy, his definition & iudgement is infallible, whether, to that end, he vse any diligence, or not. This is an Anabaptisticall Enthusiasmus, as (if occasion permit) shall be shewed in due place.
21 For this present we oppose the iudgement of Ferus (whom our Aduersaries reckō among the See in the Catalogue before this Booke, at the name Ferus. Preachers notably learned in the booke of God,) who obseruing the passages of the Apostolicall Councell at Ierusalem, mentioned Act. 15: In Act. 15. Cùm magna conquisitio facta est] Vide quàm prudenter agunt; non praecipitant sententiam, sed singula expendunt in rebus fidei; non satis est dicere, Volumus & mandamus. Quid mirum si in hoc Concilio fuerit Spiritus sanctus? Nos autem aliter conuenimus, nobis pollicentes quiduis nobis licere de plenitudine potestatis; & quomodo Spiritus sanctus huiusmodi conuentus probare possit? [...]erus in Act. 15. Marke (saith he) how wisely they deale, they do not rashly giue sentence, but examine euery thing: It is not sufficient for vs to say, [we will and commaund.] What maruell therefore is it if the spirit of God were in this Councell? But our meeting is now otherwise, by promising vnto our selues a licence to do any thing [vpon the fulnesse of authority:] and how can the spirit of God allow of such kind of assemblies? Now follow
The two last Demonstrations, especially that which aduanceth the Pope aboue a Councell: confessed by our Aduersaries themselues.
SECT. 7.
22 After that the Councell hath enacted any Decree, then do the Romanists yeeld vnto the Pope a power either of Ius confirmandi aut infirmandi Concilia generalia, & particula [...]ia penes Pontificem Romanum est. Stapleton. controu. 3. & 4. And Bellarmine taketh exceptions to many Councels, quia erant à Pontifice reprobata. Lib. 1. de Concil. cap. 8. & 7. &c. confirming, or of infirming, and desanulling their sentence. This were a Primacic indeed, but their learned Cardinall saith, that this claime is Non tamen est hoc verum, quòd in Synodo ritè congregata, admissis admittendis & ritè celebrata, authoritas ita etiam ab ipso capite dependeat, quòd nisi in quacunque definitione consentiat, definitio illa nulla sit. Cardin. Cusan. Concord. lib. 2. cap. 15. false: and proueth it from the Councel of In Sardicensi Concilio Rom. Pontificem praelatum in iudicando in particularibus Concilijs non nisi per formam ibi traditam, scil. quòd ipse potest sententiam approbare, non improbare, nisi per nouam Synodum. Cardin, Cusanus Concord. lib. 2. cap. 15. Sardice, that the Popes iudgement is restrained to a forme, and that without the consent of a Synode, he hath not so much as an absolute negatiue voice.
23 Aboue the Councell they do aduance the Pope, affirming, that Papa Rom. est absolute supra generale Concilium ita vt nullum in terris supra se iudicium agnoscat.—Non potest ab vllo Principe seculari, siue Ecclesiastico iudicari, neque ab omnibus in Concilio co [...]gregatis. Bellar. lib. 2. de Rom. Pont. cap. 26. & lib. 2. de Conc. cap. 17. & Azorius Ies. Instit. Moral. part. 1. cap. 14. Valentian. Analys lib. 8. cap. 7. Pontifex à nemine in terris iudicari potest, non enim potest euidentiùs ostendi principatus eius, quàm si ostendatur ita omnibus praelatus, vt nemini sit subiectus: Bellarm. lib. 2. de Pont. cap. 26. the Pope of Rome is absolutely aboue any general Councell: so that he doth not acknowledge any iudgement aboue him, being not subiect vnto any power on earth, whether ciuill or ecclesiastical, no not vnto all the Bishops of the Church assembled together in a Councell. But this is that doctrine which their owne Rhenanus called Epistola Beati Rhenani ob errorem de primatu Petri, quo adulationem appellat hanc assertionem, Papam esse supra Concilium, deleatur. Index Expurg. apud Iunium, pag. 165. flatterie, and for this cause had the tongue of his testimonie pulled out: [Page 293] yet hath God raised out of this midnight of darknesse other witnesses vnto his truth. For their Victoria (whom their Canus commendeth for See aboue cap. 17. §. 9. the chiefest professor of Diuinity that Spaine had in his time, and who professeth of himselfe, that See aboue cap. 17. §. 9. he will do his best to defend S. Peters prerogatiue:) Audi quid Iohannes de Turrecremata Cardinalis tenet, assertor vehementissimus Pontificiae dignitatis, lib. 3. cap. 10. vbi Ioquens de vtilitate Conciliorum; Celebratio (inquit) Conciliorum vtilis est ad refraenandū exorbitantias quorundam Pontificum, qui Pontificatum suum aut extra Patrum regulas pro voluntate sua exercent, aut Simoniaca prauitate dehonestant, aut vita scandalosa confundunt. Hac de causa legitur congregatum fuisse Concilium Romae per Imperatorem contra Iohannem 12. Papam, qui venator lubricus & incorrigibilis erat: quod factum laudat Turrecremata. Againe, Propter in [...]ustas dispensationes, & mandata insolentia possint conuocari Concilia generalia, contra voluntatem Papae. Hoc quoque tenet Syluester, & Cardinalis Turrecremata. Franciscus de Victoria Tract. de Pontif. Relect. 4. prop. 23. hearken (saith he) what Cardinall Turrecremata, the most vehement defender of the Popes dignity, held concerning the profitable vse of Councels against enormious Popes, as sometime was the celebration of a Councell at Rome against Pope Iohn the 12. who was incorrigible. This necessitie of a Councell contra, that is, against the will of a Pope, Victoria and Syluester do constantly approue. By which it appeareth, how fa [...]e the Church of Rome is departed not only from the Catholike doctrine of the Greeke Church, but euen from hir owne late commendable practise. We adde,
Our Conclusion.
SECT. 8.
24 We are now at leisure to reckon the gaine which our Aduersaries haue got by obiecting vnto Protestants the practise of §. 1. Pope Iulius: from whence they haue §. 2. impertinently concluded the Popes Primacie in the ordering of Councels, & by the opposition of a general Councel, wherin the fame Iulius was Legate, haue found an euidēt proofe of the Popes §. 3. & 4. subiectiō: and wheras they vndertake to defend the now Papall Iurisdictiō in respect of the ordering of a general Councell, they haue bewraied manifold Romish reuolts frō primitiue antiquity. First, §. 5. they teach that the Popes sole authority is, in it selfe sufficient, without the helpe of a Councell, to direct the Church infallibly in all necessarie truth: which assertion is §. 5. confessed to impugne the wisdome of all ancient Churches, & maketh all Councels to haue bene, in effect, superfluous.
25 Secondly, if the Councell must be gathered, then do they §, 2. appropriate the power thereof vnto the Pope, which claime is §. 2. confessed to be contrarie vnto the ancient practise of the Church in the calling of generall Councels.
26 Thirdly, when a Councell is called, the Popes ordinarie want of pres [...]nce in Councels, wherein he claimeth a presidence, is §. 6. confessed to contradict the practise of the first Councell Apostolicall. His allowing of Bishops onely to haue §. 6. definitiue voices in a Councell, is §. 6. confessed to decline from the common vse of Councels, euen of later times. His preinstructions, wherewith he preoccupateth his Bishops, and limiteth them what they shall say, doth turne iudicium into praeiudicium, and is confessed to ouerthrow the ancient liberty of their voices, wherein consisteth the life & soule of a Councell. His presumption of a power of iudging without diligent inquisition of the truth, and his peremptorie conclusion by will and commaund, are §. 6. confessed to be condemned by the Apostles practise, in their first Councell at Ierusalem.
[Page 294] 27 Fourthly, after that the Councell hath enacted Decrees, the Popes pretended power of dissoluing them, is §. 7. confessed to be false, and repugnant vnto the profession of ancient Popes.
28 Lastly, his now proclaimed iurisdiction aboue a Councell, is §. 7. confessed to be but flatterie, euen by their owne Doctors, who notwithstanding professe the defence of the Papall Primacie by all their power. Such is the now Romish challenge by them who would make the Pope, as it were α and ω in the iudgement of the Church, and in pretence of ancient proofes ouerthrow the confessed forme and profession of all antiquitie.
CHAP. XXI. Of S. Cyprian his iudgement concerning the Pope, and Church of Rome.
THE ROMISH APOLOGIE.
S. Cyprian though a Bishop of Africke (who liued Anno 240.) is charged by the Century writers for his affirming Centur. 3. c. 4. col. 84. line 44. our chaire founded by our Lords voice vpon the Rocke: and that Ibid. l. 49. there ought to be one Bishop in the CATHOLIKE Church: and for his challenge Ibid. l. 56. Peters chaire the principall Church from whence priestly vnity ariseth: and lastly, for his (say they) Ibid. l. 51. teaching without any foundation of Scripture, that the Romane Church ought to be acknowledged of all others, for the Mother and Roote of the Catholike Church.
THE PROTESTANTS APPEALE: First, shewing the importunity of our Aduersaries, in insisting vpon this testimony of S. Cyprian, vnto whom we do as willingly appeale.
SECT. 1.
FRom Pope Iulius they are ascended an hundred yeares nearer the rising of the Sunne of righteousnesse, Christ our Lord, euen vnto the age of S. Cyprian the glorious Martyr of Christ. Neither do we find in all the writings of our Aduersaries any Father more generally noted, for proofe of any point of Romish doctrine, then S. Cyprian is for the defence of the Popes Primacy: nor yet in Cyprian any one testimonie more vehemently vrged, almost in all their disputes, then are these now alledged, which the Romanists do so confidently presse, as though in them they had displaied the ensignes of victorie. Hereunto therefore must we addresse our answer, requesting our Aduersaries, that (casting away all preoccupation of personall and partiall respects) they would be contented to stand vnto this so honourable a witnesse, who hath testified a glorious profession of the name of Christ, and sealed the truth thereof with his bloud, which was shed by the hands of Infidels: and whose iudgement we shall willingly admit as an vmpier in this controuersie. And to this purpose we deliuer
A satisfaction to the obiected exceptions, taken by Protest [...]nts vnto some words of S. Cyprian.
SECT. 2.
2 S. Cyprian, indeed, vseth such phrases of Cyprian lib. 1. epist. 3. & lib. 2. epist. 10. ad Cornelium, dicit, Non aliunde haereses nata [...], nisi quòd Sacerdoti Dei non obt [...]mperatur, nec vnus in Ecclesia Iudex vice Christi cogitetur. Ergo, &c. Bellarm. lib. 2. de Rom. Pont. ca. 12 & 16. Costerus Ies. Enchirid. Turrian. contra Sadael. Duraus contra Whitakerum. one Bishop, but so, as it may appeare by himselfe, that by one Bishop he vnderstandeth not one, to be vniuersall, but generally euerie Bishop in his distinct Dioces, calling the gouernment of the whole Church Episcopatus vnus est, cuius à singulis in solidum pars tenetur. Cyprian. lib 4. epist. 9. Omnes Episcopi sunt vnus Episcoparus: quilibet Episcopus vice Christi ad tempus Iudex. Cyprian. ibid. And, Vnde haereses, nisi quia vnus Episcopus, qui Ecclesiae praeest, superba quorundā praesumptione contemnitur? Which Cyprian speaketh of himselfe to Papianus, who deliuered disgracefull reports against him. So lib 1. epist. 3. one Bishopricke, wherein euery Bishop as a Vicar of Christ, hath equally a full portion, bound to yeeld account vnto God for it.
3 And although the next sentences of S. Cyprian may seeme, at their first view, vnto the vnexpert Reader, to obserue in the Church of Rome both a grace of Ecclesia super Petrum fundata: aliud altare constitui non potest. Et, Schismanci isti, (inquit) Petri Cathedram atque Ecclesiam principalem, vnde [...] Sacerdotalis exorta est, non respiciunt; nec cogitant cos esse Romanos, ad quos pe [...]fidia non potest habere accestum. Cyprian. vt refert Bellarm. lib. 4. de Eccles. milit. cap. 10. impossibility of erring, & also a prerogatiue of the According to the words alledged by the Apologists. Mother Church of all others, and are therefore censured by our Centurists for speeches inconuenient. yet no man, exercised and conuersant in his writings, and other Fathers, can be ignorant, that such like speeches are but the languages of Rhetoricall amplification, which commonly they vse by way of perswasion rather then of asseueration.
4 So now when fiue Nouatian & hereticall Bishops had created a schismaticall Bishop in Carthage, who to gaine fauor at Rome, did there falsly boast, that he had bene ordained by 25. Bishops of Africke: S. Cyprian (to giue the Bishop of Rome a caution, lest peraduenture he might be deceiued with lies) doth write vnto him, putting him in minde of the commendations which S. Paul once gaue of the Romanes, not so much to shew what a kind of Bishop he was, as to intimate what he should be. For S. Cyprian, euen in the very same case whereof he wrote, did greatly complaine, that Basilides post crimina detecta Romam pergens, Stephaoum collegam nostrum longè positum fefell [...] Cyprian. epist 68. ad Clerum & plebem in Hispania. And epist. 55. Mendacia non diu fallunt. Concerning the same point. Stephen the Bishop of Rome suffered himself to be deceiued by Basilides: noting him of an error in defence of a cause Quae mihi ad literas nostras Stephanus frater noster rescripser [...]t, misi tibi rescripti exemplum, quo lecto magis ac magis eius errorem denotabis, qui haereticorum causam contra Christianos, & contra Ecclesiam Dei asse [...]ere conatur. Cypr. epist. 74 [...]este vel Card. Bar [...]ni [...], anno 258. num. 37. against the Church of God. Againe the same commendatiō of the Romanes giuen by S. Paul, the In these points of faith, and in all others, the commendations which S. Paul giueth vnto the Church of Rome, is much to be noted, saying, [Your faith is renouned in the whole world, and your obedience is published in euery place.] The translators of the Rh [...]mish Testament in the Argument before the Epistle, at the end thereof. Rhemists wish may be much noted; intimating therein the singularitie of their faith: whereas notwithstanding their Cardinal Tolet from the same Chapter teacheth his Reader contrariwise, to Perpende Euangelij indifferentiam; quamuis enim Romani inter caeter [...] Gentes eminerent, & primatum tenerent, tamen in praedicatione Euangelij, & in salutis negotio pares eos facit: cum [...] Rom. 1. 13. Vt aliquem fructum habeam ex vo [...], sicut in caeter is Ge [...]b us. Tol. Ies. com. in hunc locum. obserue the indifferencie of the Gospell, in saying [vers. 13. That I may receiue some fruite of you, as I do of other Gentiles:] Thereby other Churches of the Gentiles were, concerning the businesse of saluation, equall with the Romanes, notwithstanding that the Romanes did otherwise excell all others. We returne vnto Saint Cyprian, and proue our former answer to be true, yeelding
Diuers plaine Demonstrations, whereby is proued, that S. Cyprian was an absolute aduersary both vnto Stephen Bishop of Rome, and his Chaire; by the testimonies of our learned Aduersaries.
The first is concerning the title of Vniuersall Bishop.
SECT. 3.
5 The title of Vniuersall Bishop of the Church, hath bene long vsed of the Pope of Rome, and is assumed at this day by the Romanists for the peculiar character and ensigne of his primacie; notwithstanding that S. Gregorie long since did both disclaime and detest it, as hath bene See confessed aboue, lib. 1. c [...]p. 2. §. 29. shewed. But what of S. Cyprian, who was about 300 yeares ancient vnto S. Gregorie? Neque quisquam nostrūm se Episcopum Episcoporum vocat. Cyprian. epist. ad Quintum. None of vs (saith he) is called the Bishop of Bishops: which not Cyprian onely, but (as our Aduersarie Surius sheweth) Concilium Carthaginense sub Cypriano Episcopo. In principio, Neque quisquam nostrùm Episcopū se Episcoporum constituit, aut tyrannico terrore ad obsequendi necessitatem collegas suos adigit, quando habet omnis Episcopus, pro licentia libertatis & potestatis suae, arbitrium proprium, tanquam iudicari ab alio non possit, cùm nec ipse possit alterum iudicare: sed expectemus vniuersi iudicium Domini nostri Iesu Christi, qui solus habet potestatem de actu nostro indicandi. Apud Surium Tom. 1. Conc. in Conc. Carthag. pag. 242. the whole Councel of Carthage vnder Cyprian did professe: furthermore calling it a terror tyrannicall for any one Bishop to impose vpon his fellow Bishops a necessitie of obedience. Which Canon now specified, was especially and purposely intended against the Bishop of Rome: for (as their owne last, and most authorized Binius plainly testifieth) Alludit ad Decretum Stephani Papae, qui aliter sentientibus poenam excommunicationis comminatus est. [...] cod. Tom. an [...]t. in cum locum this Councel, in this speech, did allude vnto the Decree of Pope Stephen, who then denounced excommunication against such as were opposite vnto his iudgement. Whereby it is cleare, that S. Cyprian, together with all the Bishops of that Councell, by denying the Pope of Rome the title of Vniuersall Bishop of the Church, did equally abandon all pretence of his now vsurped vniuersall iurisdiction ouer the Church. And this may be truly called our first Demonstration.
The second Demonstration, from S. Cyprian his opposition vnto the Popes Chaire, in the case of Appeales.
SECT. 4.
6 The right of appealing vnto the Bishop of Rome from all the coasts of the world, is vrged by their Cardinall Bellarmine as a speciall Argumentum nonū ex eo p [...]ti potest, quòd ex quauis parte orbis Christian [...] ad Romanum Pontificem legitimè prouocatur. Bellarm. lib. 2. de Rom. Pont. cap. 21. in initio. argument of the Popes absolute Primacie: notwithstanding S. Cyprian directly ordained in a Councell, that euerie mans cause should be heard there, where it was committed: and therefore commaunded those men to returne home againe vnto Carthage, who had aduentured to appeale vnto Rome, not allowing that any other Bishops should retract things done by them in Africke, vnlesse (saith Cyprian) a few le [...]d and desperate persons thinke the Bishops of Africke to haue f Statutum est omnibus nobis, &c. Cyprian. epist. 55. ad Cornelium. I am causa eorum cognita est, sciunt quò reuertantur, nisi paucis desperatis minor videtur authorita [...] Episcopor [...] in Africa constitutorum. Cyprtan. ibid. and lib. 1. epist 4. n [...]teth Stephen, Deificam disciplinam neglige [...] ▪ for admitting of the Appeale of Basilides and Martiall: and applieth against Stephen that of the Psalmist, Tu odisti disciplinam, & proiecisti sermone [...] meo [...] post te: videb as furem, & fimul curreb [...]s cum eo. [Page 297] lesse authority, by whom they haue bene alreadie iudged and condemned. And after chec [...]eth the Bishop of Rome and his counsellers for giuing entertainement to such extrauagants, censuring him in the words of the Psalmist, Thou ha [...]t hated discipline, and cast my words behind thee: thou seest a theefe, and consentest vnto him, &c. Thus hath S. Cyprian shewed his opposition vnto one of the greatest prerogatiues that the Pope challengeth at this day, viz. the Appealing vnto his See. And this must needs demonstrate the aduersnesse which S. Cyprian had against the now Romish Primacie, as will be better confirmed by
A third Demonstration of S. Cyprians iudgement, by opposing himselfe vnto the high chaire of the Pope, euen vnto a Romane Councell; is it is confessed by our Aduersaries.
SECT. 5.
8 Whether by S. Peters chaire our Aduersaries will haue vs to vnderstand the Popes sole and peremptorie commaund, or else his ordinance by assent of his Consistorians and Cardinals, or else his Decree in a Councell; S. Cyprian is the same Cyprian still. And although our Romish Aduersaries who otherwise seeke by the authoritie of Cyprian to erect the Papal throne, and to proue, that Subesse Romano Pontifici est de necessitate salutis, Cuius iudicium est regula veritatis. Bellarm. lib. 3. de Eccles milit. cap. 2. & 5. Lindan. Panopl. l. 4. c. 84. Greg. de Valent. Analys. lib. 6. c. 5. Vasquez Iesuita Tom. 1. disp. 21. [...]um. 2. to be subiect vnto the Bishop of Rome, is necessarie vnto saluation; yet concerning this Father, Cardinall Bellarmine and Binius confesse, that Stephano Papae Cyprianus seriò praecipienti parere nolu [...], sed verba contume [...]osa contra Pontificem prot [...]. lit. Bellarm. lib. 4. de Rom. Pont cap. 7. Ft, Romano Pontifici contra errorem suum in Concilio desinienti aduersabatur, Martyrio postea coronatus. Bellar. lib. 2. Concil. cap. 5. Hoc erat Conc. Cart haginen. 3. vbi Cyprianus (postquam Stephanus eorum acta de causa rebaptizandi reprobáslet) numero Episcoporum 87. ex Africa & Numidia congregato Concilium aliud celebrauit, vbi Stephanum tacito nomine suggillabat. Binius Tom. 1. Annot. in Act. h [...]us Conc. Cyprian opposed himselfe in a Councell of fourescore and seuen Bishops against the Pope, defining contrariwise in another Councell: and besides did contum [...]ltously reuile the Bishop of Rome, being himselfe afterward crowned a faithfull Martyr: although he were Vt Cyprianum Stephanus à communione sua quod in ipso erat, repelleret,—& praeciperet vniuersae fra [...]e [...]tati, ne quis eius Legatos in domum reciperet. Cassander lib. Consult. art. 7. dented communion by the Pope, and yet was Nec tamen eius retractatio vnquam in [...]enitur. Bellar. lib. [...]. de Conc. cap. 5. neuer knowne to haue recanted.
9 Can any then surmise that S. Cyprian did iudge the chaire of Rome, and the Bishop thereof absolutely infallible, when he himselfe set his Councell against the Councel of Rome? or that he could beleeue the Romane See to be the onely Catholike Mother, who feared not to die out of her communion? This we take to be an infallible demonstratiō of Cyprians iudgement, to teach vs that the now chaire of Rome is of such a new frame and fashion, as which S. Cyprian would neuer haue approued. We furthermore insist in
A fourth Demonstration of S. Cyprian his doctrine, concerning the Mother Church.
SECT. 6.
10 That the eclipse of iudgement in our Aduersaries, may yet more visibly appeare, we approach yet nearer to the Motherhood of their Church.
11 We find one sentence of S. Cyprian much magnified by our Aduer| [Page 298] saries, and in the mouth of almost euerie Nouice, to wit, Non habet Deum patrem, (inquit Cyprianus) qui non habet Ecclesiam matrem. Costerus Ies. Apolog. part. 3. No man can haue God to his Father, who hath not the Church to his mother. Hence they labour to proue the Church of Rome to be the absolute and onely Catholike Mother, without which there is no saluation. Who would not now think that the Romanists, as often as they vrge this sentence, did beleeue it to haue bene spoken by S. Cyprian, in behalfe of the Church of Rome? But this is their boldnesse, for the same sentence is by S. Cyprian purposely applied against that cause which Stephen the then Pope of Rome vrged; who is confessed to haue Cyprianus cum Stephanus à sua communione eum repelleret, & Episcopos ab illo ex Affrica legatos, nec ad sermoné communis colloquij admitteret, & praeciperet vniuersae fraternitati, ne quis [...]os in domum suam reciperet, sed & tectum & hospitium negaretur. Cyprianum quoque pseudochristum, & dolosum operarium diceret. Cassander Consult. art. 7. denied Cyprian his communiō, & to haue forbidden that any should so much as receiue his messengers into house, or Inne: the which Pope, Cyprian, in the words immediatly following the alledged sentēce, doth accuse of Cum natiuitas Christianorum in baptismo sit, baptismi autem regeneratio & sanctificatio apud solam sponsam Christi sit, quae parere spiritualiter & generare filios Deo possiti vbi, & ex qua, & cui natus est, qui filius Ecclsiae non est? Vt habere quis possit Deum patrem ante Ecclesiam matrem? Cùm verò nulla omninò haeresis, neque aliquod schisma habere salutaris baptismi sanctificationem foris possit, cut in tantum Stephani fratris nostri obstinatio dura prorupit? &c. Cyprian. Epist. ad Pompeium, pag. 329. obstinacie. See at last
Our Conclusion.
SECT. 7.
12 Now then let our Apologists deliberate how they will answer their owne obiection retorted vpon them: S. Cyprian Bishop of Carthage, who liued 240 yeares after Christ, did himselfe (as we haue proued) together with foure score and eight Bishops of Africke and Numidia, denie the Popes See aboue §. 3. title of Vniuersall Bishop; yeelding no other title vnto Pope Cornelius then [...]ib. 1. epist. 3. & lib. 4. epist. 9. & epist. 68. Stephanus collega. See aboue. brother and fellow; reprehending Pope Stephen for his Epist. ad Pomp. & ad Quint. pride, ambition, and obstinacy; forbidding his §. 4. Appeales, and opposing a Councell against his §. 5. Councell; dying out of the Popes §. 5. and 6. communion (but yet not out of the vnitie of the Catholike Church) and in the honour of Martyrdome.
12 This, we thinke, might worke in our Aduersaries, at least, a blush, and teach them to forbeare to assume S. Cyprian for a Patron of the Romane Primacy, Chaire, and Motherhood: except they would intend to proue concerning S. Cyprian, that the same man of God and holy Martyr of Christ, was neither Saint nor Martyr, but (because an Aduersarie vnto the Popes Decree) vndoubtedly a damnable schismatike. After him they speake
CHAP. XXII. Of the claime of Pope Victor concerning the Romane Primacy.
THE ROMISH APOLOGIE.
Victor M. Whitgift in his defence, &c. pag. 510. prope finem. (as my Lord of Canterbury affirmeth) liued Anno 198. and was a godly Bishop and Martyr, and the Church at that time in great puritie, (as) not being long after the Apostles time: yet is he charged by Amandus Polanus to Amandus Polanus in silogethesin theologiae, p. 165. haue shewed a Papall mind and arrogancy: and by M. Sparke See M. Sparke against M. Iohn d'Abbines, in his answer to the preface, ante med. And see Osiander, Cent. 2. pag. 87. & 96. somewhat Pope-like [Page 299] to haue receiued his bounds when he tooke vpon him to excommunicate the bishops of the East; M. Whitaker also charging him with Whitaker contra Durçogon;ū, l. 7. pag. 480. initio. exercising iurisdiction vpon former Churches.
THE PROTESTANTS APPEALE: By an historicall relation of the Acts of Pope Victor, containing in it sufficient matter of iustification of the former obiections.
SECT. 1.
WE wish that our Apologists had followed the equitie which the gouernour in the Act. 25. 27. Acts did in behalfe of S. Paul, not only to relate exceptions, but shew the reason why; which would cleare this matter, and throughly iustifie our cause concerning Victor. It were folly to stand vpon his sayings, where we see his doings: and because our Aduersaries do much and often obiect the example of Victor, as though in him they were become victorious in their cause, we desire to be tried by our euidence.
2 The historie is large, but memorable, and necessarie for the resolution of this question: whereof we haue summarily comprised the most pertinent points, according as our learned aduersaries haue related thē out of Eusebius, & digested in their late volumes of Councels by their approued Surius, thus.
3 Euseb. lib. 5. cap. 22. de Victore in hunc modum scribit: Cùm quaestio erat de seruando Paschate, Episcopi Ecclesiae Asianae seruandam magis, à veteribus sibi traditam consuetudinem confirmabant: In quibus Polycrates, qui in ijs primatum agere videbatur; Ego (inquit) secundùm Traditionem omnium Patrum meorum obseruo eorum duntaxat, quos ab initio secutus sum: septem namque ex Parentibus meis per ordinem fuerunt Episcopi, ego octauus, qui omnes ita obseruārunt hunc diem. Vnde sexaginta quinque annos aetatis gerens, in nomine Domini multorum orbis Episcoporum notitiam plenissimè habens, & sanctis Scripturis intendens, non perturbor ex his, quae in terrorem proferuntur. Multitudo Episcoporum nimia sententiam meam confirmat. Sed ad haec Victor, Romanae Ecclesiae Episcopus, pertinaciùs agens, passim totius Asiae & Vicinarum Prouinciarum Ecclesias à communionis societate abscindere nititur, tanquam in haeresin inclinantes, & literas mittit, quibus omnes simul absque discretione ab Ecclesiastico foedere segregaret. Sed hoc non omnibus placebat Episcopis, quin potuis ècontrario scribentes ei, iubebant vt magis quae pacis sunt ageret, & concordiae & vnitati studeret. Denique extant Episcoporum literae, quibus asperiùs obiurgant Victorem, velut inutiliter Ecclesiae commodis consulentem. Inter quos Irenaeus Victorem arguens, quòd non rectè fecerit abscindens à corporis vnitate tot & tantas Ecclesias Dei, quae morem sibi antiquitus traditum custodirent: Polycarpus, inquit, cùm ad vrbem Romam venisset, sub Anacleto ita egerunt de hac quaestione interse, vt in pace coirent, vtque non vnusquisque sententiam suam obstinata contentione defenderet. Neque enim aut Anicetus Polycarpo persuadere poterat, vt non obseruaret ea, quae nouerat Iohanuem Discipulum Domini nostri, vel caeteros Apostolos, cum quibus semper fuit, obseruâsse. Neque rursus Polycarpus Anicetum persuasit, vt morem maiorum suorum non obseruaret. Haec apud Surium Tom. 1. Conc. pag. 194. Where the question arose betweene the Greeke and Latine Church about the obseruation of the day of Easter, the Bishops of the Church of Asia dissented from the opinion of Victor the Bishop of Rome, amongst whom Polycrates did write hereof in this manner; I Polycrates (being now threescore and fiue yeares old, and successiuely the eight after seuen Bishops of my The Greeke is [...]. kinne, who all obserued the day of Easter after our custome, as did also all our forefathers) do, in the name of the Lord, obserue it in the same manner after the tradition receiued from our Fathers, and from the full consent of multitude of Bishops: and looking into the holy Scriptures, a [...] not disswaded nor dismaied with the terrour (namely of excommunication by Victor) which is moued against me.
4 Notwithstanding Victor goeth about to excommunicate all the Bishops of Asia, as inclining to heresie, & vndiscreetly to separate them from the felowship of communion, which had bene amongst them: who was therefore disliked by other Bishops, commaunding Victor to seeke the peace and vnity of the Church. Amongst others Irenaeus did reproue him, because he diuided so many, & so worthy Churches [Page 300] from the vnity of the body for obseruing the ancient traditions of their Fathers, euen from S. Iohn: whereas before time Polycarpus a Greeke Bishop, and Anicetus, notwithstanding they could not perswade one another to the alteration of their diuerse customes herein, yes did they preserue vnity togither.
The vse of the former relation: taken from the due confessions of our learned Aduersaries.
SECT. 2.
5 The particulars of this storie are euidently acknowledged by our Aduersaries in these their confessions: 1. that Extant ipsae literae, quibus asperius obiurgāt Victorem, velut inutiliter Ecclesiae commodis consulentem. Bellarm. de Rom. Pont. lib. 2. cap. 19. the letters of reproofe against Victor are publikely extant. 2. that Asiani in Concilio Asiatico, putātes se Euangelio & Maiorū traditiombus inhaerere, á consuetudine celebrandi Paschatis die 14. primi mensis, recedendum non esse constituerunt; idque per Polyctatem ad Victorem rescripserunt, Victor Concilium reprobabat, & Excommunicationem contra pertinaces executus est. Binius tom. 1. Conc. fol. 131. col. 1. the Bishops of Asia did in a Councell decree to maintaine their ancient custome, for the which cause Victor executed his excommunication against them: 3. that Victor Pontifex omnes Orientales & Australes Ecclesias simul à communione amputabat, cui tunc inter caeteros excellentissimos viros restitit Polycrates Asiae Episcoput; & Irenaeus Victorem Pontificem tanquam pacis turbatorem acriter obiurgabat. Agrippa de Vanit. scient. cap. 59. Magna libertate Victorem reprchendit Irenaeus, quòd praeter exemplum corum, quibus successerat, tam facilis esset ad amputandas Ecclesias non in fide, led in ritibus dissidentes. Erasmus epist. ad Episcop. Trident. de dedic. Irenaei. Victor did also excommunicate some Churches of the West for the same cause, & was reprehended by Irenaeus as a troubler of the Church of God. 4. that some of the Bishops of Asia afterwards became holy Irenaeus ad componendum Ecclesiae dissid [...]m Romam mittitur, Martyrum literis mirificè commendatus. Euseb. lib. 5. Martyrs of Christ Iesus. And lastly, that (for ought that can be found in history) Quòd Victor sentent [...]am suam mutanent, nusquam legimus. Bellar. de Rom. Pont. lib. 2. cap. 19. the excommunication of Victor was neuer repealed.
6 What now can our Apologists taxe in our Protestant Authors, which may not be iustified by antiquitie? They reprehend Victor for arrogancy, and transgressing of the bounds of his Iurisdiction in, excommunicating the Churches of Asia: and the premises haue shewed, that Eusebius noted Pope Victor as offensiue herein; Irenaeus reprehended him for being a troubler of Christendome; besides multitudes of Bishops in a Councell, who (which could not be without disclaime of the now pretended Papall iurisdiction) made Decrees against the sentence of Victor; and yet were men themselues of that integritie both of life and doctrine, that notwithstanding that opposition vnto Pope Victor, they haue euer in the Church of Christ bene honoured with the memorie of holy and renouned Martyrs.
7 By all which we do necessarily euince, that the Primitiue antiquitie held it not any Catholike doctrine to beleeue either the subiection to the bishops of Rome to be necessarie vnto saluation, or his Cathedrall sentence to be infallible, or that it is a damnable state for a Christian to die in the excommunication of that Church.
8 Neuerthelesse there are not anie Protestants who censure Victor for vsurping an absolute power ouer Councels, or arrogating any infallibilitie of iudgement vnto himselfe, & his successors, or to haue bene inspired with the spirit of the For excommunication of another Church, doth not properly imply an absolute iurisdiction; for so some Bishops in the East excommunicated Pope Iulius in the cause of Athanasius. Sozom. lib. 3. cap. 11. & 7. Menas the Patriarch of Constantinople did excommunicate Vigilius Bishop of Rome. Niceph hist. lib. 7. cap. 26. how iustly, is not now our question. But they doing so, did not therby challenge a iurisdiction ouer the Romane Bishop, no more then the Church of Geneua could do, if it should excommunicate the Church of England. now Popedome: but yet by such his immoderate action he kindled sparks, whereat his successors long after, by little and little, raised such a [Page 301] flame of spirituall ambition, as which all Christendome sithence could neuer quench. Wherepon we may conclude a iustification of the Protestants exceptions by the iudgement of notable Martyrs, and other Doctors both of the East and West Church: from whence issueth a confutation of their Romish Primacie. But yet againe,
CHAP. XXIII. Concerning the iudgement of the ancient Father Irenaeus, in behalfe of the Primacie of the Romane Church.
THE ROMISH APOLOGIE.
Lastly S. Irenaeus (who liued next after the Apostles Scholers, and in the same time Victor) is disliked for his affirming, that The Century writers, Cent. 2. c. 4. col. 64. line 10. all the Church ought to accord to the Romane Church, in regard of a more powerable principalitie: wherein the Centurists charge him with See the 2. Century in the Alphabetical table, at the word Irenaeus. a corrupt saying, concerning the Primacie of the Romane Church.
THE PROTESTANTS APPEALE: First satisfying for the obiected exception.
SECT. 1.
OVr Quod in exemplaribus Irenaei, qualia nunc habemus, extat. l. 3. c. 3. nouitatem sapere videtur. Ad Ecclesiā Romanā propter potentiorem principalitatem necesse est omnem conuenire Ecclefiam. Praetermittunt. Nam ad Romanam Ecclesiam omnes alias esse alligatas, Episcocopum eius loci esse Occumenicum, qui errare non possit, & cui omnes neceste est subesse, neque Ignatius, neque alij huius aetatis scriptores habent. Centurists do not reprehend the ancient Father Irenaeus, but suspect that this sentence obiected is falsly fathered vpon him: which they proue by light of more antiquitie, & whereunto their owne learned Ante Nicaenum Concilium non magnus respectus Romae habebatur. Aeneas Syluius. Author, and sometime Pope, may seeme to beare witnesse, and is therefore reproued by their Cardinall, as Quae sententia partim non vera est. Bellar. lib. 2. de Rom. Pont. cap. 17. §. Cum igitur. not altogether true. Neither may our Possuannenses Ies. in Thesibus. Bellar. lib. 4. de Eucl [...]r. cap. 26. against the testimonie of Ignatius. and lib. 1. de Pont. cap. 26. against Eusebius. and lib. 5. de lib. arbit. cap. 23. against Clemens Bishop of Rome. And lib. 2. de Imag. cap. 9. against Epiphanrus, and Bellarmine elsewhere, As also Surius and Binius in their volu [...]s of Councels, in very many testimonies. Aduersaries deride the former kind of answering, and censuring some booke of Fathers to be corrupted, which is so common an exception in like case amongst e themselues, in many instances of Fathers obiected against them.
2 Howsoeuer, that testimonie of Irenaeus by potentiorem principalitatem, that is, more power able principalitie, doth not signifie an absolute spirituall preheminence of the Romane See, but that for the accesse of honour of the Citie, which at that time was (as it were) the Queene of the world, and then professed the sincere faith in great & admirable constancy, it might challenge the best reason of accordance: otherwise we shall be able to proue,
That the alledged testimonie of Irenaeus rightly pondered, doth much disable the Romish cause, in two principall points.
SECT. 2.
3 First, the question which was then to be decided by Irenaeus, against the heretikes of those times, was concerning the perfect Scriptures. He willeth [Page 284] [...] [Page 285] [...] [Page 286] [...] [Page 287] [...] [Page 290] [...] [Page 291] [...] [Page 292] [...] [Page 293] [...] [Page 294] [...] [Page 295] [...] [Page 296] [...] [Page 297] [...] [Page 298] [...] [Page 299] [...] [Page 300] [...] [Page 301] [...] [Page 302] them for their satisfaction to consult with Cùm ex Scripturis argu [...]ntur, in accusationem conuertuntur ipsarum Scripturatum, quasi non certò habeant, neque sint ex authoritate, & quia variè sunt dictae, & quia non possit ab his inueniti veritas, qui nesciunt Traditionem: Non enim per liter as traditam cam, sed per viuam vocé. Traditionem itaque Apostolorum in toto mundo manifestatam in Ecclesia adest perspicere omnibus, qui vera audire velint: & habemus coumerare eos, qui ab Apostolis instituti sunt Episcopi in Ecclesijs, & successiones eorum vsque ad nos, quia nihil tale docuerunt, quale ab his deliratur. Sed quoniam valdè longum est in hoc tali volumine omnium Ecclesiarum enumerare successiones, maximae & antiquissimae, & omnibus cognitae à gloriosissimis duobus Apostolis Petro & Paulo Romae fundatae Ecclesiae, eam quam habet ab Apostolis traditionem & fidem per successiones Episcoporum peruenientem vsque ad nos indicantes, confundimus eos. Ad hanc enim Ecclesiam propter potentiorem principalitatem necesse est omnem conuenire Ecclesiam, id est, sideles, in qua semper conseruata est quae est ab Apostolis traditio. Irenaeus lib. 3. cap. 2. & 3. the ancient Churches, which successiuely descended from the Apostles: and for instance sake propoundeth vnto them Rome, which (saith he) hath by direct succession from the Apostles preserued this tradition, viz. of Scriptures) euen vnto this time. In the which Church (this is the clause of his sentence) the Apostolical tradition hath alwaies bene preserued: herein plainly acknowledging that no further respect may be had vnto Rome, then it shall be found to haue kept the Canon of Scripture, which is the foundation of Catholike faith.
4 But this now Rome hath violated the same Apostolicall tradition of the Canon of Scripture, which by all ancients from Which was Anno 160. Irenaeus till many yeares after was professed in the Church of Christ. For which cause it is that S. About the yeare 400. Augustine in his time preferred the iudgement of Ad Hebraeos quoque Epistola, quanquam nonnullis incerta sit, tamen magis me mouet authoritas Ecclesiarum Orientalium, quae hanc etiam in Canonicis habent. Angust. lib. 1. de pecc. merit. & remss. cap. 27. the Greeke Churches before the Romane Authors, among whom the authority of the Epistle to the Hebrews was doubtfull.
5 And long after the age of Irenaeus the Apocrypha bookes, which are now suggested by the Romish Church for canonicall, were (as our Aduersaries do witnesse) not acknowledged by Melchior Canus (loc. Theol. lib. 2. cap. 10.) witnesseth for the first fine. Melito, Origen, Eusebius, Athanasius, Damascene: nor yet by Partly Canus, ibid. cap. 10. & 11. Epiphanius, Ruffinus, Hilary, Partly Bellarm. lib. 1. de verbo Dei, cap. 10. excepting onely one booke of Iudith, as allowed by Hierome, but vntruly, as Acosta witnesseth, lib. 2. de Christo reuelat. cap. 13. Hierome. And shall we thinke that Irenaeus, if he were now aliue, would affoord this new Rome the same commendation, knowing that she hath not preserued the most sacred depositum, euen the tradition of holy Scriptures?
6 Secondly Irenaeus, as hath bene confessed, did sharply reprehend Pope Victor, and notwithstanding the excommunication which Victor denounced against the Asian Churches, he and other of the West Church did willingly Caeteri dicebant (amongst whom was Irenaeus) se nihilominus cum ijs pacem velle colere. Euseb. lib. 5. cap. 23. communicate with them. Which kind of association the now Romanists at this day would call, at the least, schismaticall.
7 To conclude, when our Aduersaries do argue from a confessed sinceritie of the faith of primitiue Rome, for the authorizing of the now profession of this later one, they make no better consequence then if a man, who being decrepit would proue that he is of a sound and perfect bodie, because he was free from crampes in his youth. But how this is to be accounted either a Mother, or a Church, occasion will be giuen to vnfold See in the sourth Booke. hereafter. From their pretence of preheminence we are called to a Fast and abstinence.
CHAP. XXIIII. Of Lent Fast.
THE ROMISH APOLOGIE.
11 Eleuenthly, as concerning the appointed Fast of Lent: S. Ambrose saith; Ambrose ser. 25. 34. & 36 It is sin not to fast in Lent: for which M. Cartwright M. Cartwright alledged in M. Whitgitrs defence, p. 100. initio. reproueth him: and yet no lesse is affirmed by August. de tempo [...]e, Serm. 62 &. 77. S. Augustine Chrysost. ad pop. homil. 6. prope sinem. Chrysostome and other Concil. 8. Tol. can. 9. Fathers: insomuch as Chemnitius confess [...]th, that Chemnitius examen Concil. Trident. part. 1. pag. 89. b. ante med. saith, Quad ragesimam enim Ambrosius, Maximus Taurinesis. Theophilus, Hieronymus, & alij affirmant esse traditi [...]nem Apostolicam. Ambrose, Maximus Taurinensis, Theophilus, Hierome, and other do affirme the fast of Lent to be an Apostolicall tradition. In more vndoubted proofe whereof, other Protestant writers do not onely affirme See this in Abraham Scultetus medul theologiae Patrum, p. 440. initio. the superstition of Lent, and fasting, to haue bene allowed and commaunded by Ignatius M. Whitgift in his defence, &c pag 408. circa medium. who was Scholer to S. Iohn: but do also defend See Abraham Scultetus vbi suprà. And the same epistle of Ignatius (being ad Philippenses) is in like manner cited and acknowledged by M. Whitgi [...]t in his defence. p. 102. ante med. And by M. Cartwright alledged ibidem. pag. 99 prope sinem. And M. Hooker in his Ecclesiasticall policie. lib 5. sect. 72. pag. 209. circamed. answeteth our aduersaries vsuall obiection made against it. And so likewise doth M. Whitgift in his defence, &c. that verse Epistle of Ignatius, in which this doctrine is extant, to be his true Epistle, and not counterfeit.
THE PROTESTANTS APPEALE:
First, in satisfying for the obiected exceptions, and prouing that this Fast is not of diuine institution: by the iudgement of our Aduersaries.
SECT. 1.
THis Fast, we confesse, was of great antiquitie, and (although in different degrees) had in generall vse and obseruation, which S. Ambrose teacheth to haue bene ordained by the Hanc Quadragesimā Dominus suo ieiunio consec [...]auit. P [...]uilo post:—Quisquis ergo Ch [...]istianus consecratā ieiunando non impleuerit Quadragesimam, praeuaricationis & contumaciae tenebitur, quod legem diuinitus datam prandē do relcindit.—Ambros 34. & 36. A coelesti maiestate praeceptum.—praeceptum Donum. Ibidem. diuine institution of Christ: and Aliqui iuniores censent esse [...]re diuino sancitum: & id probant, quia aliqui veteres Ecclesiae Patres videntur docuisse illud esse iutis diuini. Azorius Ies. Instit Moral. part. 1. lib. 7. cap. 12. it is also the opinion of some yonger Romanists, (their Iesuite Azotius witnessing thus much,) who therefore thinke it to haue bene commaunded by Christ, because some ancient Fathers seeme to teach as much.
2 Now whether Protestants might not take exception against such testimonies of Fathers, so farre as they seeme to affirme that this Lent-fast was instituted by Christ, and whether those abouesaid yonger Romanists haue not bene by such testimonies deceiued, we may be certified by the generall consent of our Aduersaries; At communis opinto Theologorum Scholasticorum est, Quadragesimarium i [...] uni [...]m non esse iuris d [...]uini Azor. ibid. This being the common opinion (saith their Iesuite) of Schoole-diuines, that this Lent-fast was not appointed by diuine ordinance: who are therefore content to de [...]iue it Sed docent Apostolica traditione seu mandato celebrari—Item alioq a Patres testantur, hoc ieiunium esse ab Apostolis institutum. Idem ibidem. from an Apostolicall tradition, by the iudgement (as they say) of ancient Fathers. But yet (if we respect the generalitie of the commaund) onely Statutum est ab Ecclesia vt omnes ante Pascha iciunium Quadragesimâ obseruarent. Paulò post:—Obseruatio ista ab ipsa Apostolorum trad tione man [...]sse videtur: quae ersi fortasse non à princi [...] io omnes expressè praecepto astringebat, tamen omnibus seculis atque omnibas o [...]bis partibus obseruata, &c. Iansenius cap. 15. Concord. Euang. doubtfully.
3 For we know that when Vibicus did foolishly contend for the necessitie of the Saturdaies fast, he was confronted by S. Augustine, saying; [Page 304] Ego in Apostolicis & Euangelicis literis, totoue nouo Testamento, animo id reuoluens, video praeceptum esse ieiunium; quibus autem diebus non oporteat, praecepto Domini vel Apostolorum non inuenio definitum. Aug. epist. 86. And after concludeth: Vt quadraginta illi dies ante Pascha obseruentur, Ecclesiae consensio roborauit. Epist. 119. I reade indeed that we are commanded to fast: but which ought to be the daies of our fasting, I find not prescribed in the Euangelicall or Apostolicall writings of the new Testament: and in conclusion doth grant, that the Lent fast is a tradition Ecclesiasticall. S. Augustine doth sometime write of the fortie daies fast, that it hath a diuine authoritie, but meaneth not an authoritie of precept, but of example, as in August. ibid. Elias, Moses, and Christ.
4 Lastly, the Protestants take not exception against Ignatius, but against them who haue corrupted these Epistles of Ignatius, whose writings our Doctor Scultetus (cited by the Apologists) affirmeth to haue bene Sunt epistolae adulteratae, Scuitetus in the place alledged. pag. 440. adulterated and corrupted. And this Epistle ad Philippenses is not found in S. Hieromes Catalogue, where he reckoneth the other Epistles of Ignatius: which maketh it the rather to be suspected.
5 All that our Aduersaries would say, is, that this fast ought to be obserued: we onely demaund, by what law? If diuine, then did not S. Augustine confute that silly disputer Vrbicus, by disprouing the necessitie of his Saturdaies fast: if it were from the ordinance of the Church, then it is not of absolute necessitie, but according to the discretion of the Church variable and alterable: which in the next place is to be proued. Therefore we shew, Hieron, Catalog. Tit. Ignatius. And for M. Hooker and others, to alledge places out of such a booke, is not altogether to warrant it.
That the manner of Lent fast vsed anciently, was variable, and also may be changed according to the wisedome of the Church: euen by the confession of our learned Aduersaries.
SECT. 2.
6. Ecclesiasticall historians, such as were Quidam ieiunabant vnum diem, quidam duos, vel plures, quidam quadraginta horas. Eusebius Eccles. hist. lib. 5. cap. 6. & 26. Eusebius and Quadragesimam, in qua populu [...]ieiunat, alij in sex dierum septimanas computant, vt Illyrij, & qui ad Occidentem siti sunt, necnon & vniuersa Lybia & Aegyptus, cum Palaestinis: alij in septem, vt Constantinopolitani, & nationes circumiacentes vsque ad Phoenices: alij sparsim tres intra sex aut septem illas ieiunant: alij tres Pa [...]cha immediatè praecedentes continuant: alij duos, vt Montani sectatores. Sozom. hist. lib. 7. cap. 19. Sozomene, haue shewed the manifold varieties of Churches in the obseruation thereof: whereupon Quia nemo hac de re potest ostendere [...], mandatum scriptum, manifestum est quòd Apostoli illud cuiusuis sententiae & voluntati liberum reliquerunt, vt quisque nec necessitate inductus, quod bonum est ageret. Socrates lib. 5. cap. 21. & 22. Socrates doth collect, that because we find it not commaunded by writing (which is the doctrine of Cardinall Concludit Caietanus, in Ecclesia primitiua libera fuisse ieiunia. Caietanus, vt refert Catharinus aduersus Caiet. §. De praecepto Ieiunij. And this hath bene proued from antiquitie. Caietane,) we cannot but know that it was vsed at the first freely. Then was it not from diuine authoritie, and consequently not of such absolute necessitie, but that it may be altered: which we haue promised to proue by confession of some Romanist, and so (by Gods grace) we shall, yea and by such an one, whom their Iesuite Pererius (who is himself most commendable among our Aduersaries) thus commendeth: e No man (saith he) since the great Doctors, hath taught the mysteries of Scriptures more plainly or fully then Melchior Canus, who was reputed a most learned Diuine in the Councell of Trent. Mysteria sacrarum literarum nullus, &c, Pererius Ies. com. in Exod. & com. in Dan. lib. 12. cap. 6.
[Page 305] 7 This their Melchior Canus saith as plainly, and as fully, that In alijs verò, quae scilicet Apostoli constituerunt tanquā Ecclesiae Pastores, poterit quidem summus Pontifex, vt in caeteris Ecclesiae legibus dispensare, sic enim schola loquitur: poterit etiam contrarius populi mos instituta huius genetis abrogare, vt Trina immersio.—Eiusdem quoque ordinis est Quadragesi [...]ae ieiunium. Melchior Canus loc. Theol. lib. 3. cap. 5. fol. 102. the Pope hath power to dispense with the Lent-fast: yea and that the people may abrogate it by a contrarie custome. Therefore may we thinke the Apologists, and other our Aduersaries to be inconsiderate disputers, whensoeuer they insert this tradition of Lent-fast amongst doctrines (in their opinion) necessarily appertaining vnto the law of faith. But we are contented to heare so great an Aduersarie to haue confessed (notwithstanding the obiected testimonies of ancient Fathers) as much, if not more then Protestants haue or would desire. Neuerthelesse, for our further discharge, we adde that
The differences of lawfull traditions Ecclesiasticall, in vsing or not vsing them, are no iust causes of dissentions in the Christan Churches.
SECT. 3.
8 It is testified by their Isti [...]raeci etiamsi in obseruantia (Paschatis) variârunt, tamen nobiscum pacifici semper fuerunt, nec dissonantia ieiunij fidei consonantiam rupit. Irenaus, vt ex Eusebio, Surius tom. 1. Conc. pag. 195. Surius out of Irenaeus, who aduised Pope Victor in behalfe of the Greeke Church (which differed from the Church of Rome in the obseruation of Easter:) The difference of Fast (saith Irenaeus) doth not dissolue the vnion of faith. This was the wise and discreet iudgement (as their owne Nobilis Hispanus consuluit Hieronymum in Bethleem commorantem, cui rescripsit Hieronymus, (Tom. 1. epist. 28.) Traditiones Ecclesiasticas ita esse obseruandas, vt à maioribus traditae sunt, nec aliarum consuetudmen, altarum contrario more subuerti. Idem Augustinus epist. 118. ad lanuar. Cùm Romam venio, ieruno Sabbato; cùm hic sum non i [...]iuno. Binius Tom. 1. Concil. Annot. in Conc. Elibert. Can. 26. Binius noteth) of Hierome and Augustine, both of them resoluing, that diuersity of Ecclesiasticall customes may not be any causes of distractions in the Churches: and else-where S. Augustine hath elegantly compounded the like contention: Sit igitur vna fides vniuers [...], quae vbique dilatatur Ecclesiae tanquam intus in membris, etiamsi ipsa fidei vnitas diuersis quibusdam obseruationibus celebratur, quibus nullo modo quod in fide verum est impeditur, omnis enim filiae regis pulchritudo est intrinsecus, Psal. 44. Illae autem obseruationes, quae variae celebrantur, in eius veste intelliguntur, vnde dicitur; In fimbrijs aureis circumamicts varietate. Sed ea quoque vestis ita diuersis celebrationibus varietur, vt non contentiombus dissipetur. August. epist. 86. The Kings daughter (saith he) is said to be all glorious within, and her rayment to be wrought with needle worke of diuers colors: so in the Church where there is one faith, and variety of rites, the diuersity of obseruations in the garment may not beget a contentious opposition, in the indistinct members of one bodie, which is the Church. Howsoeuer, with what reason can our Aduersaries accuse others of alterations, who themselues are not altogether precise in holding their ancient limits? for we may vnderstand,
That the Romane Church hath altered her ancient Rites of fasting: by the confession of our Aduersaries.
SECT. 4.
9 Our Aduersaries do readily confesse, that they No [...] non ieiunamus eo tempore, quo Christus ieiuna [...]it, quia Christus i [...]iunabat à sex to die Ianuarij vsque ad 14. Februarij; nos autem ibi plerunque incipimus vbi ipse desijt. Bellar. lib. 2. de bonis operibus. cap. 16. fast not the daies, which Christ fasted, but commonly begin there where Christ ended: that their one Pope hath Aliqui existimant quatuor illos dies esse additos à Gregorio secundo: sed parum refert an Gregorius primus, an secundus eos adiecerit. Azor. Ies. Inst. Moral. lib. 7. cap. 12. part. 1. added foure daies vnto forty, to be obserued of all: another Pope [Page 306] hath Per Telesphorum Rom. Pontificem ann. 139. ex Quadragesima quinquagema facta est, quia discreta esse debet vita Clericorum. Polydor. Virgil. lib. 6. Inuent. cap. 3. & Binius Tom. 1. Conc. in Decret. Telesph. & Azorius Ies. quo suprà, turned the fortie daies fast into fifty, for the distinction of the Clergie. Neither haue they spared to leaue Ieiunia quartae & sextae feriae in Quadragesima ab Apostolis instituta fuerunt, & ieiunium quartae feriae extra Quadragesimam in Latina Ecclesia nunc translatum est in Sabbatum, cum homines ex lege à carmbus, ex arbitrio à prandio abstineant. Baronius anno Christi 57. num. 199. Bellar. lib. 2. de bonis operibus, cap. 17. Wednesday fast, and to change it into Saturday: thus bold haue our Aduersaries bene to alter that tradition which they thinke came from the See aboue Sect. 1. d. Apostles, and yet are offended with the Protestants for differing from Ignatius the Apostles See the Apolog. Scholer, or rather his counterfeit. From this particular point of Lent fast we ascend vnto the generall doctrine of religious fasting, and proue,
That the manner of a publike religious fasting practised in the Church of Rome, is in diuerse respects, reproueable by examples of antiquity; from the confession of our learned Aduersaries.
The first exception is against the indiscretion of their choice mixed with some apparence of hypocrisie.
SECT. 5.
10 Here we haue not to deale with any politike fast, but with that only which consisteth in the religious mortification of the ranknesse of the fleshly nature of man; to make his bodie, which is the temple of the holy Ghost, more seasonable for that diuine Spirit, & more comfortable for his owne regenerate soule to dwell in. This being the principall end, is also the forme, and (as we may so say) the verie soule of euerie religious fast: by which the true nature of fasting must be discerned from false and superstitious. Now the imputation of indiscretion in the Romish fasts, ariseth from the consideration of the time, manner, persons, and immediate end of their fasts.
11 First they allow in the time of their set fasts, Non violat ientaculum vespertinum pro more sumptum, v [...]l ex causa s [...]ptum manè delato ad vesperam prandio; nec oua aut lactieinia extra Quadragesimā. Eman. Sa, Aphorism. de Ieiunio. Ne ante meridiem cibum sumat. Peltanus de tribus bonorum generibus, as he is cited by Pelargus, Iesuitis. loc. 17. an euening or a morning eating, which we may call a Breake-fast: notwithstanding they know, that Propriè esse ieiunium, est nihil prorsus comedere, nihil bibere. Maldon. Ies. Summula, qu. 22. art. 2. it is properly a fast (if the nature can endure it,) to eate and drinke nothing at all, during the prescribed time of fast. This is the first deformitie, viz. to seeme properly to fast eating.
12 Secondly, in the matter and measure of their fast, the practise of their church is maruellously exorbitāt, prescribing (for so they cal it) Quartum fuit magis delicatum ieiunium, constans ex oleribus, & leguminibus, & pomis:—quintum fuit vesci pultibus, & abstinere à carnibus, ouis, lacte, & quicquid lacte fit, & à vino: quod ad hunc vsque diem seruatur, praesertim in Quadragesima, praeterquàm quòd vinum bibitur. Maldonat. ibid. qu. 23. art. 2. a delicate fast, wherin they vse to eat variety of roots, & fruit: besides another, wherein is forbidden onely flesh, egs, and whatsoeuer cometh of milke; and yet they confesse, that Aliquando prohibentur caro & lacticinia, & non est ieiunium, vt in Dominicis Quadragesimae. Tolet. Ies. Instruct. Sacerd. lib. 6. cap. 3. §. Primo. both flesh and white-meates are forbidden, where notwithstanding there is no fast; as though they would teach men not to fast fasting. Againe, they thus dieting their fasters with fruits, roots, and many delicacies, would, no doubt, be still thought zealous affecters of prime antiquity; albeit they must, and do confesse, that Mihi purio [...]is Christianismi, magisue consentaneum esse Euangelicae & Apostolicae doctri [...]ae videatur, si nullum certum cibi genus praescribatur. Erasmus Paraphr. in 1. Cor. 8. it may be thought a fast more agreeable vnto the Aposticall doctrine, [Page 307] wherein nothing is prescribed to be eaten; bewraying a mind willing to follow antiquitie destitute of antiquitie.
13 Yet is not this all, for in their fasts they forbid Ecclesia Romana abstinentiam praecipit carnium, ouorum, casei, non autem in frigidioribus regionibus à vino. Bellarm. lib. 2. de bonis operibus, cap. 5. In more positum est, vt in diebus [...]eiuniorum piscibus, leguminibus, fructibus, & vino similiter vtamur. Azor. Ies. Instit. Moral. lib. 7. cap. 10. part. 1. flesh, egs, and Quaeritur quibus diebus liceat vesci caseo aut lacticinijs, etiam vesci sagimine siue lardo vt vocant: Glossa affirmat, & Hostiensis, & vtuntur sagimine Cluniacenses Monachi. Azor. Ies. ibid. in fine cap. cheese, and yet commonly do vse to drinke wine, yea and also some sometime to eate lard: notwithstanding that they are not ignorant, that Certè negari non potest, consueta veterum Christianorum ieiunia carnium vsu, & vini potu c [...]ruisse, & veterum Patrum, quae attulimus, testimonia docent. Azor. Ies. ibid. §. Certè. the ancient Fathers, in their Fasts, did vse to abstaine both from flesh and wine. Which argueth their delectum abs (que) delectu, that is, an indiscretion in their choice, forbidding cheese, and eating lard, by abandoning flesh, & yet admitting wine, Vinū calefaciendo corpus incitat in libidinē. Bellar. lib. 2. de bonis operib. cap. 5. Yet, saith he, not so much as flesh, ibid. But, Versti [...]è dictū est à Salomone, Luxuriosa res est vinū, & tumultuosa ebrietas. Prou. 20. Perer. Ies. com. in Gen 9. which (as themselues affirme,) heateth the bodie, and prouoketh vnto lust: for the which cause Salomon hath said of it, Wine is luxurious, & in that respect was called by the verie Aristophanes. heathen [...]: that is, the milk of Venus. So that wheras a fast is ordained as physicke to abate the pride of nature, and the feuer of lust, they put in wine, which is not an wholsome ingredient, but may seeme to set the patient on a flame, especially if it be done in any excesse: whence haue ensued so many abuses among their fasters, that their owne leiunia nostra, quae in vini copia natant, & pisciū varietate carnis delicias superant,—veteribus omnibus nō modò fuisse incognita, sed & intolerabilia, adeóque abhominanda constat,—Vmbram ta [...]tùm prisci ieiunij apud plerosque in Ecclesia Catholica videamus.—Ieiunium, quod non ante tertiam horam pomeridianam soluebatur, ante meridiem interrumpitur. [...]nd enus Panopl. lib. 3. cap. 11. Lindanus and Pro-Sabbati siue sextae feriae ieiunium in abstinentiam carnium est conuersum, quomodò & totius ferè Quadragesi [...]ae: quae tamen abstinentia inanem tantùm veri [...]eiunij vmbram retinet, cùm apud plerosque maiorem luxus profusionem, quam corporis lasciui refraenationem vllam habeat. Cassander defens. libelli de officio pij viri, pag. 119. Castander can do no lesse then loathe diuerse of their fat and foggie fastings among them, deeming them both abhominable and intollerable, and such as haue not so much as a shadow of the fasts of ancient times.
14 Thirdly, in the persons vnto whom they enioyne fasting, they bewray some partialitie & indulgence: for although it be pietie in the publike fasts to spare Multae sunt causae à ieiunio Ecclesiastico liberantes homines, quae ad quatuor capita reuocantur, id est, infirmitas languoris, vt sebricitantes, aut infirmitas complexionis, vt qui vnico prandio necessarium victum, accipere nequeunt, sed frequenti indigent cibatione; vel aetatis, cùm nondum vigesimus primus annus completus est; vel infirmitaris conditionis, vt mulieres grauidae, & lactantes liberae sunt à ieiunio, sed non à qualitate ciborum: 2. paupertas, qui ostiatim vict [...]m petunt: 3. labor corporeus notabiliter defatigans corpus, vt fossores, messores, aratores, seminatores, fabri lignarij, lapicidae, cursores, iter facientes pedites, non sutores, &c. nisi proueniat labor ex officio, vt qui iuuant ad muros construendos, aut incendium extinguendum, &c. 4. pietas, nempe officia spiritualia, & opera misericordiae, quae in ieiunio esse non possunt, vt concionari, legere, peregrinari, & qui non potest reddere debitum vxori. Tolet. Ies. Instruct. Sacerd. cap. 4. children, and women that sucke, & women great with child, besides beggers and weake persons; yet to licence also all youth vnder the age of one and twenty yeares, all workmen who are greatly laborious, all who by office are employed in the ouersight of any publike bodily worke, all Preachers and Readers, and some kind of husbands to eate in the time of their publike religious fasts, is, we thinke, an indulgence void of any ancient prescription.
15 Fourthly, one Ecclesia ieiunium instituit quod est poenale. Tolet. Ies. Instruct. Sacerd. de fine ieiunij. end of their fasting is, that it should be in his degree (as their Iesuite saith) penall, seruing for a punishment. How it may be called penall or correctiue, we will not contend. The fast of our Sauiour, who Matth. 42. fasted and was hungrie, doth teach vs that hunger, wherein there is a kind of affliction, is indeed the outward perfection of a religious fast, which except it bite of this salt, cannot be altogether so seasonable. This our Aduersaries must likewise confesse, if they will call the exercise of fasting truly penall.
[Page 308] 16 Well then, let vs compare their prescribed fasts with this end: we haue heard of their fasting with breakfast, and of the nature of their delicate fasts, where they are allowed to eate all varietie of rootes, fruits, fishes, and whatsoeuer iunkets which haue not any affinitie with flesh: they are licenced to drinke wines without exception, yet so, that they eate & drinke (which is the dutie of euery Christian, euen in banqueting) without intemperate excesse. Thus whilest that our aduersaries do define fasts to be penall, and prescribe or allow such as are so pleasantly delicate, their manner of fasting is not void of, at least, a little leauē of hypocrisy, which the mouth of almost a A child partaking once of their delicate fast, not many dayes after longing for the former kind of dainties, cried to his mother, saying, Good mother when shall I fast againe? babe may confute. Neuerthelesse we further shew
A greater danger, either occasioned or caused by the Romish fasts, both vnto the bodies and soules of men.
SECT. 6.
17 Besides the errours alreadie specified, other two extremities deserue reproofe, whereby both the bodies and soules of men haue bene iniuried: for concerning the bodily wrongs, we heare one amongst them complaining of a In Gallia, vt scribunt, duo periclitantur non ob aliud, nisi quia duobus Quadragesimae diebus comederunt carnes, coacti morbo: vide quid caeremoniae faciunt, nimirum, vt ob hominum constitutiones violemus praecepta Dei, [...]uiùs ducentes parricidium, quàm praeterire constitutionem Pontificum; quanquam hoc nullus Pontifex vetuit, ne aegrotus ea sumat, quae postulat valetudo. Atque haec impia persuasio in nonnullarum prouinciarum & ciuitatum gubernatoribus haeret, qui per Quadragesimam in totum macellum claudunt, & seueris edictis carnium venditionem prohibent, hoc est, inualidis (qui in ciuitatibus populosis multi sunt qui citra carnis esum valetudinem & vitam tueri non possunt, & piscium esu laeduntur) his, inquam, quantum in ipsis est, mortem vel ce [...]tè mo [...]bum indicunt: at, inquiunt, nemo aegrotos occultè vesci prohibet; ridiculum, quasi non satis prohibeat vesci qui prohibet vendere.—Erasmi responsum oppono, Tolerabilius arbitror vt sexcenti vescantur carnibus citr [...] necessitatem, quàm vt vnus hac superstitione periclitetur de vita. Cassander desens. lib. de offici [...] pij viri, pag. 159. wicked opinion of some Magistrates, who forbid all sale of flesh in the time of Lent, causing therby, as much as lay in them, either the death or diseases of many languishing people, by a too superstitious restraint.
18 This defect (we confesse) proceeded rather from the ignorance of such Magistrates, then from the imperfection of their law of fasting; which we would not haue noted, but onely because herein there is some apparence of an iniquitie; to wit, publike Magistrates can transgresse the law of God in more then endangering the liues of subiects, and are not censured by their Church: but if priuate men shall be knowne to haue transgressed mans ordinance by eating flesh secretly without cause of necessity, forthwith they are publikely and seuerely punished. But we leaue this iniurie which is incident vnto the bodie.
19 As the soule is farre more precious, so the danger thereof is much more pernicious, which some men of scrupulous consciences do two waies incurre: first they Nec probandi sunt, qui mente huius legis non animaduersâ, ad superstitiosam imò impiam proprij corporis debilitationem hoc Ecclesiae statutum detorquent, dum nimiâ inediâ, vel noxio cibo morbos sibi, nonnunquam mortemue accersunt.—Non refe [...]t, inquit Hieronymus, vtrum magno vel paruo te interimas: quia de rapina holocaustum offert, qui vel ciborum nimia egestate, vel manducandi, vel somni penuriá immoderatâ corpus affligit. Cassander ibid. pag. 158. who being ignorāt of the law of fasting, do (as saith their Cassander) by the strict and superstitious obseruation of the outward letter therof, pine and consume themselues with fasting: notwithstanding that (as S. Hierome teacheth) it is all one for a man to kill himselfe with eating too little, as with too much, and such a faster may be said to offer vnto God a Sacrifice of a thing stolne, who by too immoderate fasting doth shorten his owne life.
[Page 309] 20 This is the danger of the soules of such superstitious fasters, which falleth vpon them, though not by the intention of the law of their Church, yet peraduenture by want of due explication thereof, and by the rigorous exaction of some of their Cleargie men, against whom we find one publishing this complaint: Imprimis autem illorum hominum imperita superstitio, & superstitiosa imperitia damnanda est, & execranda, qui huius salubris constitutionis, ad hominum salutem (qui sinis est legis) latae sententiam & vim ignorantes, eam ad tyrannicam conscientiarum oppressionem, & hominum exitium, & diuinae legis trangressionem conuerterunt, dum citrá discrimē quibusuis intentata mortalis culpae poena, eius rigidam & exactam obseruationem exegerunt, multosque hac superstitione implicatos in summa incōmoda & pericula corporis & animae coniecerunt. Idem ibid. pag. 158. We abhorre (saith he) the superstitious ignorance of some, who peruert the law made for mans good, vnto a tyrannie ouer the consciences of men, and breach of the charitie commanded by the law of God, through the rigid and exact challenge of the obseruation of the law of fast.
21 Yet this danger may possibly be auoided by repentance at the houre of death, but the second perill of the soule is more contagious, which is the opinion of a condigne meriting grace and glorie by the act of fasting, which (in whomsoeuer it is) must needs increase together with their fast. We obiect not vnto our Aduersaries the grossenesse of the Montanists, who held Montanus, praeterquàm quòd priuata authoritate tres Quadragesimas instituerit, in quibus non nisi aridis cibis vescendum esse docuerit; noua ieiunia, & nouum ieiunandi modum instituit, abstmens à cibis quibusdam, velut à malo principio conditis. Hanc sententiam Eleutherius damnat Binius Tom. 1. Conc. in Decret. Eleuth. Decret. 1. three Lents, wherein they imposed onely an abstinence from drie meates, vpon an opinion (as our Aduersarie Binius saith) that those things had an euill beginning: but the opinion of merit, which may be thought to containe in it a dangerous Pharisaisme; which is this, that Ieiunium valet ad satisfaciendum pro peccatis, & ad praemium coeleste promerendum. Bellar. lib. 2. de bonis operibus, cap. II. Tollet. Instruct. Sacerd. pag. 568. Salmeron tom. 4. fasting (as Cardinall Bellarmine in the name of his Church professeth) is auailable to satisfie for sinne, and to merit and deserue an heauenly reward.
22 This kind of humilitie we haue See aboue. proued to be an infectious pride, and therefore do we assent to the more safe and moderate iudgement of our learned Aduersaries, who cannot without griefe but confesse, that diuers Diffitendum non est, homines superstitiosos & imperitos qui huiusmodi Ecclesiae ritibus ad salutem hominum factis, ad tyrannidem & conscientiarum laqueum abusi sunt: atque etiam multi ex vulgo in earum obseruatione fiduciam collocârunt. Cassander Consult. art. 16. Nihil habere momenti ad pietatem, quibus vescamur cibis. Erasmus in 1. Cor. 8. superstitiously affected, haue abused the rites of fasts, which were for their good, vnto the tyrannie and snare of their owne consciences, reposing confidence in the obseruation of them; so farre, that their whole religion Hic grauissimi viri Erasmi verba ascribere malo: At quidam (inquit) clamant, quis nescit in caeremonijs non esse constituendum finem pietatis [...]imò quis nescit totam religionem hactenus fuisse redactam ad caeremonias, ac vigorem Euangelicum fuisse per cas propemodùm antiquaturn? Cassander Defens. lib. de officio pij viri, pag. 158. standeth vpon ceremonies, to the abolishing almost of the vigor and strength of the Gospell. It will be expected that we shew
What the doctrine of Protestants is, concerning Fasts.
SECT. 7.
23 Because our Aduersaries are prone to obiect an Epicurisme vnto Protestants, no otherwise then Vrbicus did vnto the Catholickes, (of whom S. Augustine said, Ventricolas magnus ieiunator accusat. August. epist. 86. Casulano Presb. The worthy faster accuseth vs for bellygods,) as though Protestants contemned all manner of religious fasts: we cannot choose but take vp S. Augustines answer, and apply it vnto them, Nemo legem sicut iste, intelligit, ni [...]i qui non intelligit. Aug. No man hath that vnderstanding of the matter, but he that is destitute of vnderstanding. Wherefore that euery one may rightly apprehend the doctrine of Protestants, we thinke it [Page 310] sufficient to haue it published, especially from his pen who is most traduced by our Aduersaries in this argument.
24 Duo sunt [...]ciunia laudabilia, vnum ciuile à Magistratu sancitum certis temporibus, quae est ordinatio vtilis & necessaria, ne luxu omnia absumantur: Alterū est spirituale, Christianis omnibus seruandū. Atque equidem ben [...] ageretur si aliquot diebus ante festum Paschatis, & Pentecostis, & Natiuitatis Domini communite. seruaremus, it a tamen vt caueamus, ne ex [...]eiunijs nos aliquid à Deo promereri credamus. Est & aliud ieiunium perpetuum, & potissimùm vt corpus tuum co [...]ceas, & in sobrietate contineas. Ecce tibi, hoc dictum ieiunium verum esse dicendum existimo, quando totum corpus castigatur cum omnibus quin que se [...]sibus, abstinendo ab illis quibus tam bellè afficitur & delectatur. Tale ieiunium hoc aetatis non multum inuenttur ap [...] [...]onachos. Luther. de die Domin. Natah Christi proximo. There be two kinds of laudable Fasts (saith M. Luther,) the one ciuill, appointed by the Magistrate, which is to abstaine from certaine meates at certaine times, for the better prouiding for the common-wealth, lest the necessarie store be consumed with riot: the second kind is spirituall, to be obserued of all Christians; and it were very good that this might be performed for certaine dayes before the feasts of Easter, and Pentecost, and the Natiuitie of our Lord; alwayes with this caueat, that we put no opinion of merit in them. There is yet another fast, which ought to be perpetuall among Christians, which is vpon occasions for the chastizing of the flesh, that is, when the whole bodie is corrected in the fiue senses abstinence from such things, wherein our outward man is naturally delighted. This kinde of fast (and he knew verie well) is not much vsed in Monasteries. And againe, Omninò per ieiunium corporis castigatio & [...]oderatio nobis commendatur, sed nequaquam eo animo suscipiendum est, quasi aliquid per illud vel s vel salutis, vel iustitiae meritum para [...]e, sed duntaxat ad castigandum corpus, & commodandum proximis. Atque hoc pacto verè se [...]uis in ieiuniji tuis Deo, dum illud gratuitò in honorem ipsius, & ad extinguenda peccata & domandam carnem propriam suscipis. Qui edendo ieiunant, carnem s [...]am cituis irritant, quàm domant. Luther. lect. Euang. die Domin. à Nat [...]li Christi. A fast is not to be vsed with a conceit of meriting thereby, but onely to the subduing of the flesh, and better helping of our neighbour. And thus thou shalt truly serue thy God, when as thou shalt vndertake this freely for his honour, and to tame thy flesh: but those who eate fasting, do rather prouoke lust, then subdue it. What now remaineth, but by due comparison to trie,
Whether the doctrine of Protestants or of Romanists be more safe in Christian profession, and practise of a religious Fast.
SECT. 8.
25 Both kind of Professors do require publicke and religious exercises of fasting, the end whereof should be the taming of rebellious flesh: but first they differ in the manner of exaction. The Romanists command the time of fortie dayes fast, vpon a bond of §. 1. necessitie: the Protestants in the tenour of libertie, which libertie is not permitted vnto euery priuate man; for this would engender a confusion: but is belonging vnto particular Churches of seuerall nations, accordingly as it was vsed in ancient times by the euidence of Ecclesiasticall §. 1. & 2: stories.
26 Secondly, the Romanists free §. 5. all vnder twentie yeares of age, all Preachers, Readers, and whosoeuer are employed in bodily labours; the Protestants charge all Christians to fast, so farre as the indifferent abilitie of nature shall permit.
27 Thirdly, the Romanists account it a fast, by the Decree of their Pope Telesphorus Pontifex in suo Decreto quod habetur Dist. 4. Cap. Statuimus. Statuimus vt septem hebdomadas plenas Clerici in sortem Domini vocati, [...] carne ieiunent, Vbi, vides, nihil aliud esse ieiunium, quàm à carni bus abstmere. Salmeron Ies. tom. 4. part. 1. tract. 11. §. Innocentius. pag. 105. Telesphorus, which is onely an abstinence from flesh: but Protestants define a true fast, to be an abstinence (in them that are able) from all nutriments; which hath bene §. 5. confessed to be more agreeable vnto antiquitie.
[Page 311] 28 Fourthly, the Romanists prescribe fasts as religious corrections, and penall exercises, and do notwithstanding pamper their people with varietie of §. 5. delicates: but Protestants vrge an abstinence from all naturall delights; which crosseth that conceit, where with some men haue bene possessed, and were anciently condemned by S. Famam abstinentiae quaerunt in delicijs. Hieron. ad Nepotian. Hierome; who sought a fame of fasting in the vse of delicates. How much greater hypocrisie may that seeme to hatch, which hath professed Penance in their pleasant repasts?
29 Fiftly, the now Romanists ascribe vnto the obseruations of their fasts power of §. 6. merit and satisfaction: but Protestants teach men in actions of humiliation to put vpon them the spirit of humilitie, and not to trust vnto the merit of their Fasts: and some of our Aduersaries haue confessed, that §. 5. & 6. the putting of confidence in such obseruations hath bene the snare of mens consciences, and darkning of the truth of the Gospell.
30 Lastly, this Romish fast is Dispensare vel generaliter vt nullus teneatur reiunare, vel non illis, vel illis diebus, est solius Papae: dispensare verò singulariter cum illo vel illo iusta de causa, vel ne illo vel illo die, potest, Episcopus, vel illo ab [...]ente parochus. Compend. Manualis Nauarri, as it is cited by our [...]elargus, Iesuitis. loco 17. dispensable by their Popes and Bishops, and Pastors both generally and particularly: and so is made a baite of their pecuniarie Indulgences; which hath bene confessed by witnesse of our Aduersaries to be a See aboue lib. 1. cap. 2. Sect. 22. deceitfull noueltie. So that if we further would examine the discretion of a Fast, in respect of the nature of meats, the sentence of S. Bernard may direct vs, where answering to such as Repleti ventrem fabâ, mentem superbiâ, cibis damnamus saginatos, quasi non melius sit exiguo sagimine ad vsum vesci, quàm ventoso legumine vsque ad ructum exsaturari, & praecipuè cum Esau non de carne, sed de lente sit reprehendendus, & de ligno Adam non de carne damnatus, & Ionathas ex gustu mellis, non carnis, morti adiudicatus: è contrà verò Elias innoxiè carnem comederit, &c. Bernard. apolog. ad Guliel. Abbatem, tom. 1. col. 1285. filled their bellies with peason, and swelled in their minds with pride, saith, that it is more safe to take food moderately for our refreshing, then to be crammed with pulse, especially remembring how Esau was not reprehended for eating flesh, but for lentels, nor Adam condemned for flesh, but for the fruit of the tree, nor Ionathan endangered for flesh, but for the tast of hony.
31 And if againe we rightly discerne the leprosie of Masse See confuted aboue, cap. 11. merit, then may we also be perswaded that our godly & reuerend Arch-bishop (here obiected by our Apolog. pag. 19. num. 9. Apologists) had some cause thus to resolue: B. Whitgift in his defence, pag. 102. the place obiected by the Apolog. I thinke (saith he) that in S. Austens time a man might haue obserued this rule of fasting without offence vnto God, but I do not thinke that he may do so now in like manner; because it is certaine that in the Church of Rome there are many wicked opinions, both of the difference of meats, and also of merits adioyned vnto them: so that if it were a sin not to fast as S. Ambrose and those Fathers did, it is more sinne to fast as the Papists do.
32 Be thou notwithstanding (good Reader) mindfull of that saying of God by the Angell vnto Sara, when her seruant Hagar was brought backe vnto her, Gen. 16. Behold (saith he) she is in thy hands, do with her what thou willest: so if thou be endued with the spirit of God, thou hast thy bodie cōmitted vnto thy discretion to chastise by priuate fasting, & to humble it vnto thy Christian seruice, & by publike according vnto the godly discretion of that Church wherein thou liuest; alwaies remembring the lesson of Ieiunârunt Niniuitae, & iram effugerunt; ieiunârunt Iudaei, & nihil profecerunt.—Iram istam non soluebat ieiunium aut saccus, sed vitae immutatio. Ion. 3. Vidit opera eorum, &c. Quod non dicimus, vt ieiunium contemnamus, sed vt honoremus, honor enim ieiunij est vitae emendatio. Chrysostom. in Matth. 7. S. Chrysostome, teaching that the perfection and honour of a religious fast consisteth not in fasting, but in amendment of our liues.
CHAP. XXV. Of vnwritten Traditions.
THE ROMISH APOLOGIE.
12 Twelfthly concerning vnwritten Traditions and Ceremonies, and first concerning vnwritten Traditions, it is confessed as followeth.
THE PROTESTANTS APPEALE: Shewing the State of the question as it is vnfolded by our learned Aduersaries.
SECT. 1.
THis Argument of Tradition which our Aduersaries make to be, as it were, the Metropolis of all their presumptions, will appeare to be but an aiery meteore,, after that the state of this controuersie shall be throughly laid open, and other particulars discussed, which are incident thereunto. The importance hereof may craue an extraordinary patience of our godly Reader in perusing our answer, & diligence in examining our proofes; for now we contend for the full sufficiencie and perfection of the Oracles of all truth, and the foundation of Christian faith, which is the written word of God: thus then
2 Controuersia inter nos & Protestantes, in duobus consistit; primum est quòd nos afferimus in Scripturis nō cōtineri expressè totam doctrinam, siue de fide, siue de moribus, & proinde, praeter verbum Dei scriptum, diuinas & Apostolicas Traditiones esse necessarias. Lutherus huic doctrinae dicit Anathema. Omnes volunt omnia ad salutem necessaria, in ipsis Scripturis contineri. Secundò dissidemus, quòd illi existimant Apostolos quaedam instituisse praeter Scripturas, quae ad ritus & ordinem Ecclesiae pertinent, quae tamen non sunt necessaria, nec praecepta, sed libera. Nos contrà. Bellar. lib. 4. de verbo Dei, cap. 3. in initio. The difference betweene Protestants and vs (say the Romanists) concerning Tradition, consisteth in two things; we hold that all doctrine necessarily belonging vnto faith and manners of life, is not expresly (Non ob eum finem Scripturae datae sunt, vt essent totius fidei regula sufficientissima, vel vt omnem veritatem complecterentur ant expressam aut ex proprijs principijs deducendam: Protestantes contrà. Stapleton. doctrin. princip. lib. 12. cap 3. Ecclesia Catholica in ijs quae sunt sidei non est alligata ad Scripturas tantùm. Ibid. cap. 4. or by way of necessary consequent) contained in Scripture, but affirme, that besides the written word of God, other diuine and Apostolicall vnwritten Traditions be necessarie. But all Protestants hold, that all things necessarie to saluation are contained in the written word: Desensio Protestantium in Colloquio Ratisbonensi fuit, hoc argumentum locum habere contra eos tantùm, qui Scripturae authoritatē non recipiunt, non autem contra eos (such as are all Protessants) apud quos praesupposita est Scripturae sacrae authoritas. Tannerus Ies. aduersus Relat. Hunni. cap. 12. yet so, that the question haue place amongst them, who beleeue the authority of Scriptures. Bellarmine in the place before alledged. Our second difference is, that they thinke indeed that the Apostles ordained rites and ceremonies, which are not written in Scriptures, but such (say they) as were for decency only, and left vnto the liberty of the Church to be vsed, or changed.
2 This we confesse to be a full and true relation, distinguishing aright of the articles of this controuersie, which these Apologists, and other our Aduersaries, in obiecting testimonies of Fathers against the Protestants doctrine, haue either subtilly or ignorantly For though in the beginning of this Section they distinguish in word Traditions and Ceremonies, yet in their allegations they do so confound them, that their Reader cannot discerne when the Fathers speake for Tradition or for ceremonies: and so may he more easily be mislead to think [...] that all Fathers writ for the Tradition of doctrines against the sufficiencie of Scripture. confounded. For our more [Page 313] readie and safe passage through this great Ocean, we make this our first examen:
Whether Protestants do confesse themselues, in this question (concerning the sufficiency of Scripture,) destitute of the generall patronage of ancient Fathers.
SECT. 2.
4 This the Apologists may seeme to intimate, but with great iniurie against not onely Whose sufficiencie is to be adored. See hereafter §. 11. Scriptures and See hereafter. Fathers, but also against our iudicious Fateor Patres multa dè Traditionibus commemorare, sed in illorum testimonijs haec quatuor sunt obseruanda: 1. Traditionis nomen aliquando doctrinam scriptam significare, & dogma aliquod, quod firmo Scripturae testimonio nititur. 2. Illas Traditiones, quas Patres commemorant, esse fere omnes liberas consuetudines, non necessaria dogmata. 3. Aliquando Patres fuisse deceptos, quia i [...]ter se dissentiunt. 4. Abrogatas fuisse à Papistis Traditiones multàs, quas Patres commemorant. Aliqua ex his quatuor obseruationibus sufficiet ad singula Patrum testimonia soluenda. M. W [...]tak [...]r in the booke alledged, two leaues before the end of that booke, De sacrae Scripturae perfectione. Huic accedat, quòd Patres sufficientiam Scripturarum praedicant, & omnia dogmata Religionis à Scripturis esse petenda docent. D. Whitaker in the same place. writers, who auouch that the whole streame, in a manner, of all antiquitie doth clearely go with them; Doctor Whittakers and Doctor Reynolds, in the verie obiected places, affirming, that concerning all points▪ necessarie for saluation, the Fathers do with one generall voice commend the sufficiency of the Scriptures; which we are further to demonstrate. But yet first in our second examen we must trie,
Whether our Aduersaries can rightly disgest the testimonies of those ancients, by whom the doctrine of Tradition is plainly subuerted.
SECT. 3.
5 The Romanists yeeld not vnto the booke of God his due perfection, but leaue it like a sicke mans broken and vnperfect will, halfe nuncupatiue, and halfe written, and do except, as they list, against [...]uch testimonies of antiquitie as pleade for the prerogatiue of holy Writ. For when S. Cyprian is alledged as adhering vnto the Vnde ista traditio? An ex Dominica authoritate veniens, an de Apostolorum mandatis atque epistolis veniens? ea enim facienda esse quae scripta sunt, testatur Deus. Cyprian epist. 74. ad Pompe [...]m. written Tradition of truth, they reiect him, saying, that he did this Hoc dixit, cum errorem suum tuer [...] vellet. Bellar. lib. 4. de verbo Dei, cap. 11. in maintenance of his errour. By which answer, they (although he vnwillingly) lend S. Austen a blow, who commendeth S. Cyprian by name, saying hereof, that Quod Cyprianus monet, vt ad fontem recurramus, id est, Apostolorum traditionem, optimum est, & sinc dubitatione faciendum: traditum est enim nobis (sicut ipse commemorat) [...]b Apostolis quòd fit vnus Deus, & Christus vnus, vna spes, & fides vna, & vna Ecclesia, & vnū baptisma. Ephes. 4. August. lib. 5. de Baptis. cap. 26. the admonition of Cyprian is the best, and must doubtlesse be performed.
6 When the Author of the vnperfect worke vpon Matthew vnder the name of S. Chrysostom counselleth Christians, Nulla probatio potest esse verae Christianitatis, nisi à Scriptura diuina Christiani volentes sidei suae [...]irmitatem accipere, ad nullam rem aliam confugiant, nisi ad solas Scripturas. Opus imperf. hom. 49. in Matth. 24. to receiue the grounds of their faith onely from Scriptures, not admitting any proofe of their Christian religion, but only from Scriptures: they answer, that Hoc non est Chry [...]ostomi testimonium, sed operis imperfecti: & hic locus ab Arianis insertus est, quibusdam codicibus nuper emendatis sublatus est. Bellar. lib. 4. de verbo Dei; cap. 11. Chrysostome was not the author of that booke, and that, these words are inserted by the Arian heretikes: and againe, [Page 314] to make all sure, they haue lately taken order that these words be put out, and not vsed in their editions of Chrysostome. If this be iustifiable, then how shall the authorized writings of their own Doctors escape the same blot? for their Iesuit Acosta commendeth the Author of this booke for one Author operis imperfecti cum Ambrosio, Irenaeo, & alijs comparandus est. Acosta Ies. de temp. nouiss. lib. 2. cap. 12. comparable in learning to Ambrose, Irenaeus, and other Fathers; and their Iesuite Eleganter sanè Author Operis imperfecti in Matthaeum, volentibus cognoscere quae sit vera Ecclesia, non est alius modus, nisi tantummodò per Scripturas. Salmeron Ies. com. in Rom. in proem. part 3. disp. 3. Tit. De falsis Ecclesiae signis. Salmeron expoundeth this part of the sentence of the same Author (which is, to discerne the true Church onely [...]y Scripture) and extolleth the rest as excellently well spoken; which notwithstanding their Church (as Bellarmine See aboue at lit. e. telleth vs) hath purged and left out of their new editions, as sauouring of her [...]sie. Or how shall the acknowledged S. Chrysostome be dealt with, when he is See a little after. found cleerely to auouch that same truth?
7 The most religious Emperour Constantine may not be thought to haue bene heretically affected, when he admonished the Fathers and reuerend Bishops of the first Councell of Nice, in all their questions Constantinus Magnus Imperator: Euāgelici & Apostolici libri, & antiquorum Prophetarum oracula planè nos instruunt quid de diuinis sentiendum est: proinde hostili posita discordia, ex verbis diuinitus inspiratis sumamus quaestionum explicationes. Apud Theodoret. lib. 1. cap. 7. to consult onely with those heauenly inspired Scriptures, because they do fully instruct vs what to beleeue in diuine things: whereunto their Cardinall Bellarmine answereth thus, Respondeo, Constantinus Magnus Ecclesiae Imperator, non magnus Doctor fuit. Bellar. lib. 4. de verbo Dei, cap. 11. Constantine was indeed a great Emperour (saith he,) but no great Doctor, Which answer, if not rather scorne, doth not onely touch Constantine, Eusebius quidem dixit, Constantinum quasi communem quendam Episcopum diuinitus constitutum, quae ad pacem Dei faciunt, vniuersis dispensantem. Espencans Episcopus comment. in 1. Tim. 3. & Salmeron Ies. in 1. Tim. 2. disp. 10. Neither is that answer which Bellarmine addeth, that by diuina, are meant ea quae ad diuinam naturam pertinent: but, as Cassidiore translateth, de veritate & lege diuina. And Theodoret. lib. 1. cap. 7. in the words going before, saith, [...], that is, de rebus ad diuinam religionem pertinentibus. who (as their owne Bishop Espencaeus noteth out of Eusebius,) was esteemed in the Church as it were an vniuersal Bishop appointed by God himselfe for the peace therof: but doth also blemish the iudgement of all the Catholicke Bishops in that famous Synode of Nice who (as Trecenti decem & octo Episcopi ibi in vnum conuenerant.—Imperator omni genere laudis illustrissimus, verba facere, &c.—At quanquam pars maxima Concilij verbis eius obtemperauit: tamen,—reckoning as the onely opposites, the Arrian faction. Theod. hist. Eccles. lib. 1. cap. 7. Theodoret witnesseth) assented vnto the saying of Constantine: which iudgement Verè te (Domine Constanti Imperator) admiror, fidem tantùm secundùm ea, quae scripta sunt, desiderantem. Hoc qui repudiat, Antichristus est; qui simulat, Anathema. Hilar. in lib. quem Constantio ipsi tradidit, pag. 212. Basileae anno 1590. Hilary both admired in Constantius the sonne of Constantine, and also pronounced him an Antichrist and Anathema that refused to haue his faith to be tried only by Scriptures.
8 This is the common voice of ancient Fathers, as will hereafter be proued. Till when, these few testimonies may serue to abate the edge of eagernesse which is in these Apologists, in their fierce opposition against some exceptions taken by Protestants, against some testimonies of ancient Fathers; which now we are to examine,
THE ROMISH APOLOGIE.
Concerning vnwritten Traditions and Ceremonies, it is confessed as followeth, Whereas (2) Chrysost. in 2. Thess. hom. 4. S. Chrysostome saith, (3) The Apostles did not deliuer all things by writing, but many things without, and these be as worthie of credit as the other: M. Whittaker in answer thereof, Whittaker de sacra Scriptura, pag. 678. paulò post med. I answer that this is an inconsiderate speech, and vnworthy so great a Father: & whereas Epiphanius saith, Epiphā. haer. 61. circa med. We must vse Tradition, for the Scripture hath not all things, and therefore the Apostles deliuered certaine things by writing, and certaine by Tradition: with whom agreeth S. Basil saying, Basil. de Spir. sanct. cap. 27. Some thing we haue from Scripture, other things from the Apostles Tradition &c. both which [Page 315] hath like force vnto Christian Religion: M. D. Reynolds answering to these foresaid sayings of Basill and Chrysostome, saith, D. Rainolds in his Conclusisions annexed to his Conference, the first conclusion, pag. 689. I take not vpon me to controlle them, but let the Church iudge if they considered with aduice enough, &c. Whereunto might be added the like confessed Where Euseb. lib. 1. demonstr. Euang. cap. 8. is obiected to say that the Apostles published their doctrine, partly by writing, partly without writing, as it were by a certaine vnwritten law. M. Whittaker de sacra Scriptura, pag. 668. fine, saith thereto, I answer that this testimonie is plaine enough, but in no sort to be receiued, because it is against the Scriptures. testimonie, from Eusebius.
THE PROTESTANTS APPEALE: In answering for the alledged exceptions against the testimonies of Chrysostome, Epiphanius, Basil, and Eusebius.
SECT. 4.
9 Here are not many testimonies of Fathers expresly vrged, whereby our cause may seeme to receiue any preiudice in the doctrine of vnwritten Traditions. The first is the testimonie of S. Chrysostome, wherein if by these words, [as worthy of credit] be meant the Traditions ceremonial, in this sence we must beleeue certainly that the ceremonies ordained by the Apostles were iust, and lawfull, albeit (as euen our Aduersaries See a little hereafter. do teach) alterable: so this sentence doth not differ from the profession of Protestants. But if the Romanists will haue it vnderstood of doctrinall points of faith, which are absolutely necessarie vnto saluation, as though some such article were not recorded in Scriptures; then was it not vniustly to be censured a speech vnfitting the golden mouth of Chrysostome: because so S. Chrysostome should contradict himselfe in many places, not onely of his supposed works (as hath bene See aboue §. 3. lit. e. shewed) in so plaine sort iustifying our defence of onely Scripture, that their Church hath therefore in their new editions of Chrysostome wiped that sentence out: but also in his vnquestionable works, yea euen in his Homily next going before the obiected testimonie, where exhorting all men to be exercised in reading the Scriptures, Omnia clara sunt & plana ex Scripturi [...] diuinis; quaecunque necessaria sunt, manifesta sunt. Chrysost. in 2. Thess. 2. hom. 3. All things (saith he) which are necessary, are manifest; and yet againe more plainly, Non oportet quicquam dicere sine his testibus [...]olâue animi cogitatione; nam si quid dicitur absque Scriptura, auditorum cogitatio claudicat, &c. In Psal. 95. Bellar. resp. quo suprà. Hic prohibetur ne quid ex nostra inuentione sine Scriptura dicatur False, for that which a man shall say onely of his owne inuention in diuine matters, were not in it selfe ridiculous and condemnable, although it cannot be reproued by Scripture: therefore he calleth that of our owne inuention, which is not warranted by Scripture. Man must say nothing (saith he) of his priuate intention, without testimonies of Scripture. For the which cause he calleth the sacred Scriptures Praesertim cum habeamus omnium exactissimam trutinam, & gnomonem, ac regulam, diuinarum legum assertionem: ideo absecro & oro omnes vo [...], vt relinquatis quidnam huic aut illi videatur, déque his à Scripturis haec omnia inquirite. Homil. 13. in 2. Corinth. Bellarm. resp. Non loguitur de omnibus dogmatibus, sed de opinione carnalium, qui anteponun [...] opes paupertati. False, for Chrysostome speaketh generally, [...], id est, omnium exactissimam regulam habemus, &c. And he addeth a reason: Quomodo non absurdum est propter pecunias alijs non credere, sed ipsas numerare & supputare: pro rebus autem amplioribus aliorum sententiam sequi simpliciter. A reason generally fitting all matters belonging to Diuinitie: then followeth this our propounded, Praesertim, &c. a most exact ballance, square, and rule of diuine lawes. Wherein Chrysostome is irreconciliably contrarie vnto the Romanists, who for the defence of vnwritten Traditions do esteeme of Scripture, not as of a most exact, but onely as of Scriptura etsi non est facta praecipuè vt sit regula fidei, tamen est regula fidei non totali [...], sed partialis. Bellarm. lib. 4. de verbo non scripto. cap. 12. §. Dico secundò. a part of a rule of faith.
10 The place of Epihanius was formerly obiected by their Obiect. Epiphan. hares. 55. Nobis positi sunt termini & fundamenta fidei, & Apostolorum traditiones, & Scripturae sanctae, &c. Et hares. 61. Oportet Traditione vti, non enim omnia in diuini [...] Scripturis posita sunt, Bellar. lib. 4. cap. 6. Cardinall, [Page 316] and by our Answer. Epiphanius ita delectatus erat traditionibus ex scripturis Apocryphis, vt Christā nō in Bethlē, sed in spelunca quadā in itinere natum asserat; Adamum ibi sepultum, vbi Christus est crucifixus, quam Hieronymus liberè reijcit, quia ex Scripturis non habet au [...]horitatem. Epiphan. lib. 3. tom. 2 haeres. 80. In Constitutionibus Apostolorū (inquit) diuina doctrina pilos barbae non esse secandos. Epiphan. lib. 2 tom. 1. contra Apostolicos: peccatum esse post decretā virginitatem ad nuptias reuerti. Contrà Hieron. in 1. Cor. 7. Si quis in statu virginitatis adoleuerit, si posteà agnoseat se in duplici statu virginitatis constitutum esse, vt aut scortetur, aut vxorem ducat, faciat quod vult, si vxorem duxerit, non peccauit. Eodem modo Cyprian. lib. 1. epist. 11. Epiphan. Ieiunium quartae & sextae feriae haberi à traditione Apostolorum, Contrà August. epist. 86. Cùm Vtbicus vrgeret ex Apostorum traditione necessitatem in Sabbato ieiunandi, alij verò contrà dicerent, non in Sabbato, sed in sexta feria ieiunandum, respondet August. Est quidem haec opinio plurimorum, quamuis eam falsam esse perhibeant plerique Romani:—interminabilis est ista contentio generans lites, non finiens quaestiones: sit ergo vna fides vniuer [...]ae Ecclesiae, tametsi ipsa fidei vnitas quibusdam diuersis obseruationibus celebretur. Et posteà August. Ego in Euangelicis & Apostolicis literis video praeceptum esse ieiunium, quibus autem diebus non oporteat ielunare, aut quibus oporteat, praecepto Domini aut Apostolorum non inuenio definitum. So Kemnitiue part 1. exam. de Tradit. Etsi dicat preccatum esse, si quis post votum ducat vxorem, haeres. 61. tamen. ibidem, melius esse dicit, vt si quis in cursu ceciderit, ducat vxotem etiam post votum, atque ita. claudus licet veniat in Ecclesiam, quàm vt occultis iaculis quotidiè saucietur. Aliter Papistae. qui nihil curant [...] Dixit quidem Epiphan peccatum esse contrahere post votum, sed etiam addit, melius esse habere vnum peccatum quàm multa, quod est [...] & [...]. So M. Whitaker de sacra Scriptura, quaest. 6. To Chrysostome we haue answered before. Authors, (whom these obiectors do alledge,) fully satisfied, who haue proued, first, that diuerse Traditions which Epiphanius fancied, were confuted by ancient Fathers: S. Hierome crossing him in his Tradition concerning the place of Christs birth, and of Adams sepulcher: Cyprian, in his Tradition of the breach of a vow: Augustine, in his Tradition of the times of fasts.
11 Secondly, our Aduersaries may not absolutely exact his iudgement herein, except (according to the Traditions by him specified) they will be bound neuer to cut their beards: and likewise recant their now Romish doctrine, which teacheth (contrarie vnto Epiphanius) that See aboue lib. 1. cap. 2. §. 35. it is better to wallow in daily fornication, then after a vow to be coupled in wedlocke.
12 Lastly, we are in this question thus directed by Epiphanius himselfe: Nos vniuscuiusque quaestionis inuentionem non ex proprijs ratiocinationibus, sed ex Scripturarum consequentia discere possumus. Epiphan. haeres. 61. but more fully haeres. 69. In inuention of truth we are in euery question to learne what to hold, not from our owne reasons, but from the consequences of Scripture.
13 In the third place the testimony of Obiect. Basil. de Spir. sancte, cap. 7. Quo in loco plurimos enumerat ritus ab Apostolis institutos: quaedam addit essentialia, vt Symbolum Apostolicum, & vnctionem in Confirmat. alia etiam commemorat, quaelicet non ex se necessaria, tamen postquam praecepta sunt necessaria, vt sine peccato non omittantur. Bellar. lib. 4. de verbo Dei, cap. 6. Basil is obiected, and hath bene likewise satisfied by our Answer: Primò dubitari possit vtrum haec vera & genuina Basilij verba sint, neene: Erasmus hunc librum in dubium vocauit Praef. in Vers. Basil. Secundò, si sunt haec ipsa verba Basilij, secùm ipse pugnat, quia docet necessaria omnia ad salutem reperiri in Scripturis. Tertiò, Zachariam illum Matth. 23. 35. Iohannis Baptistae patrem fuisse ex veteri traditione docet: sed Hieron. docet Apocryphum hoc esse, & proindè eadem facilitate reijci, quâ astruitur. Et Chrysost. probat eum fuisse Zachariam Ichoidae filium, de quo 2. Paral. 24. 20. Quartò (cùm loquitur de ritibus) ait Euangelium sine traditione scripta vim nullam habere, sed esse [...]. Videamus quales sint ipsae Traditiones, an sint tanti precij: inter alia, [conuerti nos oportere ad Orientem cùm precamur,] Annon Deus nos etiam ad Occasum conuersos exaudit? Eucherius antiquus pater, lib. 2. cap. 58. in comment. Reg. piè docet, non praecipi quemadmodum corpus disponi debeat inter orandum, dummodò animus praesens sit Deo, Socrates scribit Ant [...]ochenos ad Occidentem spectare solitos in precibus, lib. 5. cap. 22. Deinde Basilius hunc ritum defendit. quia (inquit) antiquam patriam quaerimus Paradisum, nempe in horto Eden ad Orientem solis positum à Deo. At nos non terrestrem sed coelestem patriam quaerimus. Porrò Basilius, Benedicimus aquam baptismi:] Nonne in qualibet aqua elementari [...] hac benedictione Baptismus valebit? Chrysost. hom. 25. in Ioh. praeclarè scribit, Christum omnes aquas suo Baptismo sanctificâsse. Quinta Basilij Traditio, ter mergendos esse baptizatos. Cypriantis lib. 4. ep. 7. [...]agis asperfionem probat. Gregor. lib. 1. epist. 41. nihil interesse ait, vtrùm vna an trina mersione vtamur. Concil. Toletanum 4. can. 5. trinam immersionem prohibet. Deinde nos à Paschate ad Pentecosten stantes precari debere, tribus ratiunculis defendit: atque hoc decretum fuit in Concil. 1. Nicaeno: Aut necessariae sunt istae Basilij traditiones, aut non; si sunt necessariae, cur ipsi Pontificij eas omnes no [...] obseruant? si non sunt necessariae, cur nos Basilij authoritate premunt? At ait Bellarm. has aequè nos obligare atque scriptas Traditiones, licet non quo ad obseruationem, tamen quoad fidem: sic praecepta Dei alia maiora, Dilige Deum; alia minora, de verbo otioso fugiendo. Matth. 12. quae aequè nos quoad fidem obligant, sed non quoad obseruationem. Resp. At Papistas multas ex his Traditionibus tum quoad obseruationem, tum quoad fidem abrogâsse: at ne minimum praeceptum in Scripturis traditum quoad obseruationem est abrogandum, ne illud quidem de verbo ociolo. So M. Whitaker de sacra Scriptura, quaest. 6. The obiection from Maximus and Theophilus are of lesse moment. See Kemnitius. Doctor, prouing from the iudgement of Erasmus, that the obiected booke cannot be necessarily fathered vpon S. Basil: secondly, by way of Dilemma; for if the Traditions, which Basil accounteth [Page 317] necessarie, be (notwithstanding his authority) not necessarie, why are they obiected? But if by his authoritie they must be iudged necessarie, how shall S. Hierome be excused, who reiected the Tradition approued by Basil concerning the person of Zacharie, mentioned, Matth. 23? Or what shal be answered for Eucherius & Socrates, who confute the necessity of praying towards the East? or Chrysostome, who (contrarie vnto Basils necessitie of blessing the water) teacheth, that all waters are by Christ his baptisme sanctified for baptisme? or how shall any pleade for Cyprian, Gregory, & the Councell of Toletum, who altered and condemned Basils necessitie of threefold dipping of the baptized into the water? Or lastly, wherewith may the Romanists iustifie themselues, who vsually pray kneeling, contrarie vnto Basils necessitie of standing in prayer, all the time betweene Easter and Pentecost?
14 Thus (we see) our Aduersaries by exacting the authoritie of one, do condemne the iudgement of many, whereas (especially seeing this booke cannot be proued to haue bene Basils) they should rather haue consulted with other both many and plaine testimonies in his vndoubted works; where he iudgeth it Infidelitatis argumentum est, & signum superbiae certissimum, si quis corū, quae scripta sunt▪ aliquid velit reijcere; vel eorum, quae non sunt scripta, introducere. Basil. Serm. de fidei Confess. Where although he confute priuate opinions, yet doth he vse a generall principle, and therefore addeth in the same place, Apostolus per humanum exemplum vehementer prohibet aliquid diuinis Scripturis vel addere, vel demere, cùm dicit, Hominis testamentum nemo reprobat, aut aliquid ei superstruit; proinde quamcunque alienam à Domini doctrina vocem ac mentem, ita nos semper & nunc fugiendam cog nouimus. There, indeed, he vseth new words, but such as contained no new doctrine, for he saith, Non sunt alienae à sensu Scripturae. an argument of infidelitie, and an euident signe of pride in any, who shall reiect either any doctrine that is written, or bring in any which is not written. Likewise in another Tract (which is by our Aduersaries attributed vnto him) he holdeth it Necessarium est & consonum, vt ex sacra quis Scriptura quod necesse sit diseat, ad pietatis plerophoriam, tum ne humanis Traditionibus assuescat. Basil. Reg. contract. q. 95. Si quicquid non est ex fide, peccatum est, vt vult Apostolus, Fides verò ex auditu, auditus autem per verbum Deitergo quicquid extra Scripturam diuinam est, cùm ex fide non sit, peccatum est. Basil. Ethic. Reg. 80. c. 22. necessarie, that euery one learne out of Scripture, what is necessarily to be learned, both for his full perswasion in points of godlinesse, and also lest he be caried away by humane Traditions.
15 Now followeth Eusebius, whose sentence we Fuseb. lib. 1. Demonst. Euang. c. 8. Caeterùm, inquit. Moses in tabulis inanima [...]is; Christus autem in mentibus vita praeditis perfecta noui Testamenti documenta descripsit. Eius verò Discipuli ad magistri sui nutum auribus multorum doctrinam suam commendantes, quaecunque quidem velnti vlt [...]a habitum progressis à perfecto ipsorum magistro praecepra fuerant, ea ijs qui capere poterant, tradiderunt; quae cunque verò ijs conuentre arbitrabantur, qui animas adhue affectibus innoxias gererent, curationisue indigentes, ea ipsi ad imbecillitatem multorum se dimittentes, partum literis, partim sine litetis quasi iure quodam non scripto seruanda commendarunt. Vt resert Bellar. Tom. 1. lib. 4. de verbo Dci non scripto, cap. 7. §. Eusebius. haue fully related: where (to passe ouer other Ait Eusebius, Christum non omnia omnibus tradidisse, sed excellentiora quaedam perfectis hominibus reseruâsse; atque sic etiam fecisse Apostolos: longè aliter Irenaeus lib 3. cap. 15. Deindè absurdum est existimare, tam excellentes ac sublimes esse illas Traditiones, quas Papistae venditant, vt sint omnibus communicandae. So M Whittaker de sacra Scriptura, q. 6. cap. 12. answers) if by Tradition vnwritten, he meant matters not necessarily belonging vnto faith, it doth not weaken our cause, which defendeth only that See confessed aboue in the state of the question, Cardinall Bellarmine. doctrines necessary to be beleeued are writtē in Scripture: but if they will vnderstand thereby doctrines which are necessarie for euerie man to beleeue, then the clause of Eusebius, where he saith, that the people were taught partly by written Traditions, partly by vnwritten; cannot agree with the consent of our Aduersaries, affirming that all things absolutely necessary for all mens saluation, are written in Scripture: and thus must the Romanists either grant, that the testimony of Eusebius maketh not against Protestants, or else confesse, it maketh against themselues. And we cannot be perswaded that Eusebius, who writ a booke in commendation of See aboue Sect. 3. num. 7. Constantine, could dissent from his confessed resolution so greatly approued in the Councell of Nice, whom our Aduersaries haue reiected. We returne vnto
THE ROMISH APOLOGIE.
And thus much briefly concerning the Fathers of the Greeke Church. Now as concerning the like confessed doctrine of the Fathers of the Latine Church, (to auoid tediousnesse,) S. Austen onely (as being most Gomarus in speculo verae Ecclesiae, &c. pag. 96. ante medium, saith: Augustinus patrum omnium, communi sententia, purissimus habetur. approued by our Aduersaries) shall serue for all: who labouring to proue, that those who are baptized by heretikes should not be rebaptized, saith, August de Bapt. contra Donat. lib. 5. cap. 23. The Apostles commaunded nothing hereof, but that custome which was opposed herein against Cyprian, is to be beleeued to proceed from their Tradition, as many things be, which the whole Church holdeth, and are therfore well beleeued to be commaunded of the Apostles, although they be not written. Wherein and See the like saying in Austin epist. 118. ad Ianuarium. other his like sayings, his meaning is so evident and confessed, that M. Cartwright speaking thereof▪ saith, See M. Cartwright in M. Whitgifts defence, &c. pag. 103. ante medium. To allow S. Austens saying, is to bring in Poperie againe: and that See M. Cartwrights words alledged vbi suprà. if S. Austens iudgement be a good iudgement, then there be some things commaunded of God, which are not in the Scriptures, and thereupon no sufficient doctrine contained in the Scriptures.
THE PROTESTANTS APPEALE.
SECT. 5.
16 We see no reason why we may not so farre admit S. Augustine, in this question, among the Latine Fathers, (seeing our Aduersaries so please) that he alone may serue for all. The matter in controuersie is, indeed, a doctrinall question, to wit, whether those, who haue bene baptized by hereticks, ought to be rebaptized. S. Cyprian held that they ought, alledging, that except the contrary Vnde est haec Traditio? an ex Dominica authoritate descendens, an de Apostolorum mandatis & epistolis? ea enim facienda esse, quae scripta sunt, testatur Dominus. Cypr. epist. 10. ad Pomp. Tradition may be proued out of Scripture, it deserueth no credit. S. Augustine, although he maintaine the contrary conclusiō vnto Cyprian, saying, that they which haue bene baptized once, may not be baptized againe; yet doth he hold S. Cyprians caution, viz. the necessity of prouing this doctrine by Scripture: iudging this (which our Aduersaries call an See before, pag. 343. erroneous exception) to be indeed Quod Cyprianus monet, &c. See aboue, pag. 343. the best course; which he himselfe presently followeth, confirming his question of not rebaptizing by Scripture, as Ephes. 4. and euincing the same truth (to vse his owne words) by Ne videar humanis argumentis agere, ex Euangelio profero certa documenta. August. contra Donat. lib. 1. cap. 7. tom. 7. sure proofes out of the Gospell; and againe, Perspectis disputationis rationibus, & Scripturarum testimonijs, potest dici, quod veritas declarauit, hoc sequimur. Ibid. lib. 4. cap. 7. by testimonies of Scriptures well wayed; and yet againe, Potetat iam sufficere, quòd tot repetitis testimonijs, adiunctis etiam Scripturarum documentis ostendimus. Ibid. lib. 6. cap. 1. See also de Gen ad lit. lib. 10. cap. 23. The instance which Bellarm. giueth, is confuted. which we haue shewed (saith he) by Scriptures. So plainly make these for the perfection of Scripture, that our Aduersarie Cardinall Bellarmine without an Si hae, Augustini, coniecturae non valent nisi post Concilij definitionem, vt vult Bellarminus, cùm non valebant quando ijs Augustinus pugnabat contra Donatistas, adhuc enim nihil de hac re erat contra Donatistas in Conc▪ aliquo definitum. So Whitaker de sacra Script. q. 6. pag. 457. which fully ouerthroweth the answer which Bellar. vsed, Augustinum vsum fuisse coniecturis ex Scriptura, quae aliquid valent ad confirmandam veritatem post Concilij definitionem, sed per se non sufficiunt. Ibid. errour cannot tell how to shift them.
17 In the second like saying (as they call it) of S. Augustine, which we haue related from their Obiect. August. epist. 118. Illa quae non scripta sed tradita custodimus, quae quidem toto terrarum orbe seruanturr, dantur intelligi vel ab ipsis Apostolis, vel plenarijs Concilijs, quorum est in Ecclesia saluberrima authoritas commendata, atque statuta retineri: sicut quòd Domini passio, & resurrectio, & ascensio in coelum, & aduentus de coelo Spiritus sancti anniuersaria solennitate celebratur. Vt refert Bellar. lib. 4. de verbo non scripto, cap. 7. §. Sed Augustinus. Cardinall, the obiectors might haue bene satisfied [Page 319] by our learned Author whom they haue produced: Answer: Hae traditiones non ita sunt magni momenti: nam sine his omnia possunt esse in religione salua. Secundò Augustinus nescit num istorum dierum obsertiatio ab Apostolis an à plenarijs Concilijs instituta fuerit▪ vocat quidem has necessarias, sed quomodo ad salutē? nullo modo, sed quòd necesse esse cuiuis illas seruare, quocunque se conferret ad seruandam [...], & scandala remouenda. Postremò Socrates lib. 5. cap. 22. Sozom. lib. 7. cap. 19. August. epist. 86. scribunt nihil omninò de festis diebus praescripfisse, aut Christum, aut Apostolos. M. Whittaker de sacra Scriptura, quaest. 6. cap. 12. who sheweth that these are questions of ceremonies, and not of doctrines of faith: things which are necessarie to be be kept in their times and places for feare of scandall, but not of necessitie vnto saluation. Neither yet hath S. Augustine defined, that these Festiuals are by Apostolicall Tradition: but elsewhere (according to the light of Ecclesiasticall history) he confesseth, that neither Christ nor his Apostles prescribed any certaine times of fasting.
18 The consequent which they vrge out of T. C. is not altogether so conclusiue, for they might well conceiue, that albeit we can be contented that S. Augustine may serue for all Latine Fathers; yet are we not bound to admit that M. Cartwright shall serue for all Expositors of S. Augustine, especially knowing that he hath bene so learnedly confuted by our reuerend Bishop in replie vnto that obiection, saying, that this sentence of Augustine (euen in that sence propounded) is the ouerthrow of Popery: because this Romish Article can neuer be proued by due concurrance of antiquitie. But concerning M. Cartwrights inference, we haue more occasion to answer See hereafter. hereafter: we returne vnto S. Augustine, in whom we further insist, and proue,
That S. Augustine in this question of Tradition, is an excellent Patron of the Protestants Assertion: in defending the sufficiencie of Scripture.
SECT. 6.
19 To know how little cause our Aduersaries haue to single out S. Augustine to serue for all, we shal need no better witnesse then S. Augustine himselfe: Vltimò proferunt Augustini testimonia, ac primum lib. 2 de doctr. Christ. cap. 9. In his, quae apertè posita sunt in Scriptura, inueniuntur illa omnia, quae continent fidem morésque viuendi. Etiam in lib. de bono viduit. cap. 1. Sancta enim Scriptura nostrae doctrinae regulam figit, ne audeamus sapere plus quàm oportet. Non est ergo mihi aliud te docere, quàm verba tibi Doctoris exponere. Etiam lib. 2 de peccat. merit. & remiss. cap. 36. Vbi de re obseu [...]issima disputatur, non adiuuantibus diuinarum Scripturarum certis clarisue documentis, cohibere se debet humana praesumptio, nihil faciens in alteram partem declinando. Bellarm. lib. 4. de verbo Dei, cap. 11. §. Vltimò proferunt. Respondeo ad primum; loquitur de doguiatibus, quae necessaria sunt omnibus simpliciter, qualia sunt quae in Symbolo Apostolico, & Decalogo continentur. Ad secundum; contra cos agit qui fingunt nouas doctrinas, quae Scripturis consonae non sunt. Ad tertium; loquitur de quaestionibus obseurissimis, qualē esse putabat de origine animarum, ad quas definiend as non suppetunt vlla firma testimonia, sed solùm coniecturae quaedam ex diuinis literis. Bellar. ibid. Amongst those things (saith he) which are contained in Scripture, all those things may be found, which concerne faith, and manners of life. But why? Holy Scripture (saith he) is vnto vs the rule of doctrine, lest we should be wise aboue that we ought. What then? Whensoeuer there is question made (saith he) of a case of greatest difficulty, and we haue not cleare proofes of Scripture for our conclusion, so long must mans presumption keepe silence.
20 These proofes are both verie perspicuous and pertinent, wherunto our Aduersaries cannot make any answer, but with their greater For the first testimony, lib. 2. de doctr. Christ. cap. 9. In omnibus his libris timentes Deū, & pietate mensueti, quaerunt voluntatē Dei. Then followeth. In ijs enim, &c. plainly shewing that of those doctrines which did concerne not onely generally all men. but also euery one, euen Bishops themselues in all things necessary. Secondly, by Card. Bellarmines grant we may conclude, that no vnwritten tradition is simply necessary for all men. Thirdly, if by the iudgement of S. Augustine, Scripture be sufficient for direction in the most obscure questions, such as is the originall production of the soule, then certes much more sufficient must they be thought to be in questions of more necessarie consequence. entanglements. [Page 320] We therefore conclude out of the same Father, that Deum contra insidiosos errores voluisse ponere fundamentum in Scripturis. August. 2. tract. in Ioh. Sancta Scriptura nostrae doctrinae regulam figit, ne audeamus plus sapere quàm oporte [...]; sed sapiamus ad temperantiam, sicut vnicuique Deus partitus est mensuram fidei. August. lib. de bono viduit. cap. 1. the words are generall for the proofe of one particular. God hath set in Scriptures a foundation against the seducement of errour, & a rule of godlinesse, that we may be wise vnto sobriety.
21 These be infallible testimonies of the sufficiency of holy Writ. What now remaineth, but that we heare S. Augustine pronounce an Proinde siue de Christo, siue de Ecclesia, siue de quacunque alia re, quae pertinet ad fidem vitamue nostram, non dicam si nos, nequaquaquam comparandi ei qui dixit, [Licet si nos] sed quod secutus adiecit, Si Angelus de coelo vobis annunciauerit praeterquàm quod in Scripturis legalibus & Euangelicis accepistis, Anathema sit. August. contra lit. Petil. lib. 3. cap. 6. Legite haec nobis de Lege, de Prophetis, de Psalmis, de ipso Euangelio, de literis Apostolicis, & credemus. August. de vnitate Eccles. cap. 6. Non affetamus dolosas stateras, vbi appendamus quod volumus pro arbitrio nostro, sed stateram diuinam de Scripturis sanctis, in illis quid sit grauius appendamus, vel potiùs à Domino appensa recognoscamus. August. lib. 2. de baptis. cap. 6. Anathema vpon all them who shall teach any thing either of Christ or his Church, or any other matter of faith, besides that which is receiued from Legall and Euangelicall Scriptures? whereunto we wish our Aduersaries would subscribe? But they proceed.
THE ROMISH APOLOGIE.
Adde but now hereunto, that See Kemnitius examen. part 1. pag. 87. 89. 90. Chemnitius reporteth for their like testimonie of vnwritten Traditions, Clemens Alexandrinus, Origen, Epiphanius, Ambrose, Hierome, Maximus, Theophilus, Basil, Damascene &c. That M. Fulke See Mr. Fulke against Purgatorie, pag. 362. ante med. & 303. & 397. and against Martiall, pag. 170. 178. and against Bristowes Motiues, p. 35. & 36. also confesseth as much of Chrysostome, Tertullian, Cyprian, Augustine, Hierome, &c. that lastly, M. Whitaker See Master Whittaker de sacra Scriptura, pag. 678. 681. 683. 685. 690. 695. 696. 670. 668. acknowledgeth the like of Chrysostome, Epiphanius, Tertullian, Cyprian, Augustine, Innocentius, Leo, Basil, Eusebius, Damascene, &c.
THE PROTESTANTS APPEALE: In answer vnto the obiected testimonies of Clemens Alexandrinus & Tertullian; which haue bene obiected by our Aduersaries with a sinister conscience.
SECT. 7.
22 If the Obiectors had thought the testimonie of S. Augustine auailable in it selfe, for auoiding tediousnesse (as they said) to serue for all the Latine Fathers, they should not haue needed these new additaments, wherein they sensibly affect that tediousnesse, which seemingly they promised to auoide. But to the purpose.
23 They begin with Clemens Alexandrinus, belike not without cause; for their Cardinall herein would seeme in a manner victorious, saying: Ob. Clemens Alexandrinus dic [...]t sibi extorqueri i fratribus, vt ea quae à Presbyteris Apostolorum successoribus, voce sibi sola, tradita essent, deseriberet in libris, & posteris traderet. Whence Bellarm. Quid clarius pro Traditionibus dici potest? Lib. 4. de verbo Dei, cap. 7. What can be more cleare for vnwritten Traditions, then this? Wittingly concealing what kind of Traditions this Clemens meant: which these our Not mentioning the answer of Kemnitius, prouing the reason of Clemens, Quia Christus reuelauit paucis [...], quae non erant multis communicanda, to be condemned professedly by Iren [...]us and Tertullian, as being the pretence of old heretiks: next he sheweth what kind of Traditions were suggested by Clemens: 1. Graecos iustificatos fuisse Philosophia, lib. 6. Strom. 2. Christum vno anno praedicâsse, lib. 2. Strō. Hanc haeresin Iren. l. 2. c. 39. haereticis tribuit. 3. Siue hîc siue alibi agi poenitentiā. 4. Apostolos post mortē impijs apud inferos Euangelium praedicâsse, qui in vita non poterant audire Euangelium, lib. 6. Strom. 5. Christianos non posse contendere iudicio nec coram Gentibus, nec coram Sanctis, lib. 7. Strom. & alia similia multa. So Kemnitius, examen▪ part 1. Tract. de Tradit. 6. Clemens lib. 2. Strom iecit semina haereseos Nestorianae, vt Heruetus interpres indicauit in margine. 7. Et in lib. 3. ait Christum nec verè esurijsse, nec verè sitijsse, sed visum esse sitire, & [...]surire: and moreouer, librum obiectum non extare. Thus M. Whittaker desacra Scriptura, quaest. 6. cap. 12. Authors remember [Page 321] to haue bene Iustification by philosophie, Repentance after death, Preaching the Gospell vnto the wicked in hell: these and other such like were the Traditions; so worthy of all concealement, that all Christians on both sides are readie to condemne them, as being no better then seeds of heresies: besides that his reason, which he vsed for confirmation of such Traditions, viz. Christ (saith he) reuealed [...], mysteries, to few, which were not communicable vnto others; hath bene (our Authors shewing the same) as expresly confuted by Irenaeus and Tertullian, who accounted this fancie to be the chiefe foundation of old heresies. Yet this must be, forsooth, the cleare defence of their Traditions.
24 Next is produced the testimony of Ob. Tert de Corona Militu: Harum discipliplinarum Traditio auctrix, & in lib. 1. contra Marc. & lib. 2. ad vxorem. & lib. de veland. virg. agit de Traditionibus: etiā lib. de praescript. docet haereticos non ex Scripturis, sed ex Traditione refutandos esse. Bellar. lib. 4. de verbo Dei, cap. 6. Tertullian, but out of such books of his (as our Answer: Lib. de Corona Milit. & de veland. virg. were written in his Montanisme: but adde, Pertinet ad Montanicas destructiones, quod Tertull. in lib. de exhort ad castitatem disputat:—obijcit sibi, ergonè primas nuptias destru [...]s? respondet, nec immeritò, quoni [...]m & ipsae ex eo constat quod est stuprum: & propter hanc stupri affinita [...]em optimum est mulierem non tangere: disputans contra primum & secundum matrimonium, allegat dicta, Sancti estote, quom [...] ego sanctus, &c. Tertull in libro de leiunio, narrat Montanistas ob has causas à Catholicis reprehensos. Argu [...]nt igitur nos (inquit) quòd ieiunia propria custodiamus, quòd [...] obseruemus, lauacti quoque abstinentiam: [...]ouitatem nobis obiectan [...],—dicun: ieiunandum esse ex arbitrio, non ex imperio nouae disciplinae, pro temporibus & causis vniuscuiusque: Sic & Apostolos obse ruâsse, nullum aliud iugum imponentes certorum & in commune obeundorum i [...]iuniorum:— [...] [...]o [...]um affectati officij nomen, & proximum Ethnicae superstition [...]: & proi [...]de nos à fide abs [...] dentes, intendentes spiritibus mundi seductoribus, qui ficut nubere probibeant, ita iubeant à cibis abstinere:—dicunt in duobus praecep [...]s charita [...] tota lex pendet & Prophetae, non in pulmonum & intestinorum inanitate, &c. Tertull. in lib. de poenitentia, à Montano hábet vnicam tantùm esse poenitentiam post baptismum. So Ke [...]nitius in the places obiected. Tertull. cùm l [...]brum de corona Militis scripserat, Montanista erat: dixit enim se habere illum paracletum, quem Christus promiserat, & fretu [...] huius paracleti authoritate, mults [...] in Ecclesiam inuexit. Quanquam Tertullianus de haere aptissima volumina scriplerit, sed consequens error hominis detraxit scriptis probábilibus authoritatem: sic Hilar [...]us comment in Matth. cap. 5.—Tertullianus Ecclesiae homo non fuit. Hieron. contra Helnidium. Rurs [...]: Multa contra Ecclesiam scripfit. Hieron. in Catalogo. Absurdum est tius Montanicas traditiones nobis obtrudere. Tertull. Catholici dogmatis parùm tena [...]. Vi [...]c. Lyrinens. in comment. cap 24. Impudenter faciunt Papistae, quòd eas nobis Traditiones obijciunt ex Tertulliano, quas ipsi non retinent, nec vllo modo retinendas iudicant: sunt enim Traditiones istae Tertull. huiusmodi; Baptizatos ter mergita [...]e: Baptizatis lac & mel stati [...] degustandum porrigere: sumere Eucharistiam tempore victus: nefas esse diebus Dominicis à Paschate ad Pentecosten de geniculi [...] adorare. Locus Tertull. ex praescript. obiectus, aduersarios nostros vulo [...]rat grauissimè: nam contrà haeret cos agit, qui negabant Scripturas esse perfectas, quique aichant Apostolos non omnia omnibus, sed quaedam perfectis tradidisse si [...] [...]odie Papistae. Tertullianus quidem prouocat à Scriptutis ad Ecclesiam, non quidem ad doctrinam aliquam non scriptam, sed ad eius doctrine defensionem & propagationem. So M. Whittaker in the places obiected. Authors shew,) which wereby him professedly written against the Catholike Church, from whence he had reuolted vnto the sect of Montanists. Here indeed, our Aduersaries haue much matter for their Traditions, but it is of that kind as must (if they will needs defend it) proue them no Catholikes: because Tertullian then a Montanist, defended [...], a prescription of set fasts by a law of necessitie, and an abstinence from certaine kind of meates with an opiniō of sanctity, eagerly inueighing against the Catholike Church for denying the maner of their fasts by drie meats: and for calling such kind of rites a noueltie: not to mention his condemning of second mariages: he himselfe being for such errours condemned by S. Hierome and other Fathers, as an Aduersary vnto the Catholike Church. And his Traditions in the place alledged, are threefold mersion, giuing hony and milke vnto persons baptized, receiuing the Eucharist at the time of meate: which our Aduersaries themselues haue in their wisdome reiected.
25 Might it not haue become the Apologists (if they had bene studious of truth) to haue left Tertullian, where Tertullian left the true Church? but peraduenture they did foresee, that if they should be vrged to consult not with the Montanist, but with the Catholike Tertullian, their hold of Tradition would suffer a breach. For Tertullian in his booke of Prescription written against heretikes, doth (as Doctor See the testimonie going before. Whitaker hath proued,) wound their [Page 322] cause; and elsewhere he disputeth against the heretike Hermogenes negatiuely from Scripture, thus: Profert. 11. Tertull. qui lib. contra Hermog. Adoro, inquit, Scripturae plenitudinem. Scriptum esse doceat Hermogenis officina. Si non est scriptū, timeat vae illud adijcientibus, vel detrahentibus destinatum. Respondeo, loquitur Tertull. de vno dogmate tantùm, quòd scilicet Deus creauerit omnia ex nihilo, non ex praeiacente materia, vt Hermogenes somniabat. Etquoniam hoc dogma apertissimè continetur in Scripturis, dicit Tertullianusse adorare Scripturae plenitudinem, quantum ad hoc dogma; & addit, Hermogenem qui addebat ad Scripturam dogma contrarium, & repugnaus ipsi Scripturae, incidere in ipsam male dictionem, qua prohibemur nihil addere, aut detrahere Scripturae, ita vt veritas eius immutetur. Bellar. lib. 4 de verbo Dei non scripto, cap. 11. pag. 182. Answer: Verba Tertulliani generalia sunt: disputat enim Tertull. negatiuè ab authoritate Scripturarum, sic: Hermogenes non potest docere hoc esse scriptum, Ergo vae, &c. In libro de resurrectione carnis Haereticos vocat [Lucifugas] Scripturarum. lbi, Aufer Haereticis quod cum Ethnicis sapiunt, vt de solis Scripturis opiniones suas sistant, & state non poslunt] quae Papistis maximè conueniunt, qui nec cogi volunt dogmata sua de solis Scripturis sistere, & nos cupiunt in omni disputatione à Scripturarum luce deducere. Et libro de carne Christi [Si non probant, quia nec scriptum est:] & mox, [Sed nihil de co constat, quia Scriptura non exhibet. So Doctor Whittaker in the places obiected. This thy doctrine is not written, therefore is there due vnto it a woe, which is denounced against them, who adde vnto Scripture: wherein he is so confident as to professe, that heretikes cannot preuaile, if they shall be compelled to stand onely to Scriptures. From which againe he argueth negatiuely, thus; It is not proued (saith he) because it is not written: then the which nothing can make more for the proofe of the sufficiency and perfection of sacred Writ. After this discharge, will be expected
An answer vnto the other Fathers alledged by the Apologists.
SECT. 8.
26 It would be (we feare) not onely a matter of tediousnesse, but euen a kind of torment vnto our iudicious Reader, to insist, with vs, vpon all their obiected particulars, either by repetition of the testimonies of See aboue §. 4. Chrysostome, See aboue §. 4. Epiphanius, See aboue §. 4. Basil, See aboue §. 6. Augustine, alreadie satisfied; or by addition of any thing vnto the now satisfied testimonies of Clemens Alexandrinus and Tertullian: or by aggregation of the sentences of Orig. cap. 6. epist. ad Rom. Ecclesia ab Apostolis Traditionem accepit, etiam paruulis baptismum dare. Et hom. 5. in Num. Enumerat multas traditiones non scriptas. This Bellarmine obiecteth lib. 4. de verbo Dei, cap. 7. Answer: Origenes inter dogmata non scripta, non recenset articulos aliquos fidei, sed tantum ritus quosdam, Benedictionem aquae baptis. trinam mersionem—innumeras genuflexiones.—is Discipulus fuit Clementis Alexandrim, cuius dogmata Hieron. ad Pammachium venenata [...]oca [...] So Kemnitius: Baptismus paruulorum est scripta traditio: genua flectenda esse inter orandum, laudabilis quidem traditio est, sed non necessaria, vt Basilius lib. de Spir. sancto, cap. 27. affirmat Christianos diebus Dominicis & Paschate vsque ad Pentecosten non flexis genibus, sed erectos precari solitos esse. Scripserunt contra cuin multi antiqui Patres, Epiphanius, Theophilus, Hieronymus. So M. Whittaker in the places obiected. Origen, Obiect. Cypr [...]an lib. 1 epist. 12. Traditionem profe [...]t vnctionis in Baptismo: & mixtionem vini cum aqua. Bellar. lib. 4. de verbo Dei, cap. 6. Answer: August. lib. 2. contra Crescon. cap. 32. de quadam Cypriani epistola verba faciens: Ego huius epistolae, ait, authoritate non teneor quia literas Cypriani non quidem vt Canonicas habeo, sed eas ex Canonicis iudico: quod in eis diuinarum Scripturarum authoritati congr [...]t. cum laude eius accipio, quod autem non congruit, cum pace eius respuo. Cyprianus dicit, [Vngi necesse est baptizatos qu [...]mobrē tandé? vt incipiamus scil [...]esse vncti Domini: quàm hoc frigidè dicitur? num sine hoc vnguento non pos [...]umus esse vnctos Domini? fateor apud antiquos mixtam fuisle aquam vino moderatè temperatam, quia in illis locis vinum ita forte fuit. Haec mixtio licita est, modò aqua vini naturam non tollat. So M Whittaker in the places obiected. In duobus consistit Sacramentum Baptismi, verbo & elemento, ideo etsi alia desint, quae ad decorem Sacramenti instituta sunt, non id [...]o minus verum esse Sacramentum & sanctum, si verbum sit ibi & elementum. Lombardus lib. 4. dist. 3. Cyprian, Ob. Ambrosius: Qui explicat ritus, qui ab vniuersa Ecclesia seruantur in baptismo, qui non inueniuntur in sacri [...] literis, & ab alijs ad Traditiones Apostolicas referuntur. Traditionem etiam Symboli Apostolici, & Quadragesimae proponit. Bellarm. lib. 4. de verbo Dei, cap. 6. Answer: Vnto the first their owne P. Lombard hath satisfied, concluding that verbum & elementum are of the essence of baptisme. See the former obiection. To the other: Ambrosius asserit exemp'o Christi nobis indictam Quadragesimam. Sed Chry [...]ostom. homil. 47. in Matth. disertè hoc negat: Christus, inquit, non iubet vt ieiunium suum imitemur, sed inquit, Discite à me. quia mitis & humilis sum. So Kemniti [...]s: Cùm exemplum Christi v [...]get, Traditionem scriptam defendit. In Serm. 37. Qualis es Christianus cum Domino i [...]iunante tu prandes? An ergo Pontificij boni Christiani, qui prandent? Symbolum Apostolicum in Scripturis reperitur. So M. Whittaker. Ambrose, Ob. Hieronymus ad Marcellam voca [...] Quadragesimam legem Apostolicam. Bellar. lib. 4 d [...] verbo Dei, cap. 6. Answer: Consuetudinem piam quis vnquam reprehendit? sed hae consuetudines liberae sunt, non necessariae. So M. Whittaker. Ierome, [Page 323] and the Ob. Innocentius, Leo, Damascen. Answer: Innocentij testimonium Bellarminus omisit. 2. Illae epistolae decretales nullius sunt sidei: deinde errauisse Innocentium in Traditionibus suis, vt constat ex Augustino, lib. 2. contra Iulian. 3. Omninò friuolas esse: vt vbi ait non audere se verba confirmationis proferre, ne mysteria prodero videatur. viz. confirmo te signo crucis, & vngo chrismate salutis in nomine Patris, Filij, & Spiritus sancti. Leonem errasse, cum dicit Apostolos ieiunia instituisse, quae non sunt ab illis instituta. 2. Dico non obseruari iam à Papistis illa ieiunia, quae Leo tradidit, quartae & sextae feriae. Damascenum non moramur, vtp [...]te qui recens author, quem Papistae non audent in omnibus defendere: nam vnà cum Canonicis Scripturis Canones Apostolorum & Clementinos numerat. So M. Whittaker lib. de sacra Scriptura. See of Theoph. in the places obiected. rest, which in the margent are by our Authors sufficiently answered.
27 The summe of all is this, that the Traditions which haue bene obiected, if they may be deduced out of Scripture, (such as the Infantes posse baptizari deducitur euidenter ex Scripturis. Bellar. lib. 1. de Sacram. Baptis. cap. 9. Baptisme of Infants, and the Dico articulos fidei primarios de Deo, Christo, Trinitate, & alijs praecipuis fidei nostrae mysterijs propterea scriptos esse vt credantur. Mulhusinus Ies. contra Pareum, de authorit. Script. Thes. 19. And the Catechisme of Trent proueth euery article out of Scripture. Apostles Creede are confessed to be:) then are they not properly to be reckoned amongst their vnwritten Traditions: but if they be properly vnwritten, they may be conceiued as either contrary vnto Scriptures (such as the testimonies of Clemens Alexandrinus, and Tertullian appeared to be,) and therefore cannot be equalled with Scriptures: or else were not held as necessarie, (as for example the times of See aboue cap. 24. Fasts and festiuals, and their diuerse rites in In duobus consissit Sacramentum Baptismi, verbo & elemento; ideo etsi alia desint, quae ad decorem Sacramenti instituta sunt, non ideo minus ve [...]um esse Sacramentum & sanctum, si verbum sit ibi & elementum, Lombard. lib. 4. dist. 3. Baptisme &c.) and therefore do not so much as touch the list or hemme of this controuersie: or lastly, such as haue bene abrogated by the Romanists themselues, (whereof we haue many See aboue in the state of the question. examples;) which therefore men not importunately contentious, would in discretion haue buried in the graue of silence.
28 To conclude, we find not any Tradition absolutely vnwritten (See in the Section following. whether doctrinall or ceremoniall,) deliuered by the Fathers, to be of that nature, as that it Sacrosancta Synodus—Accipimus omnes libros tam veteris quàm noui Testamenti, necnon Traditiones ipsas tum ad fidem tum ad mores pertinentes, tanquam vel ore tenus à Christo, vel à Spiritu sancto dictatas, & continua successione in Ecclesia Catholica conseruatas, pari pietatis affectu & reuerentia sus [...]ipit & veneratur. Synod. Trid. Sess. 4. Decret. 2. ought to be embraced (this is the Romish profession) with the like godly affection and reuerence, as we do the sacred Scriptures. This we hold to be in Diuinitie more then a paradoxe, as both the aboue mentioned, and the now following examples do certainly demonstrate.
THE ROMISH APOLOGIE.
Now as concerning ceremonies, M. Calfehill (to omit others) affirmeth, that Hereof see M. Fulks reioinder to Martials Reply, printed 1580. p. 131. fine & 132. initio: the Fathers declined all from the simplicitie of the Gospell in ceremonies.
THE PROTESTANTS APPEALE: Satisfying for the exception from the complaints of ancient Fathers, against the ouerspreading corruptions of doctrines, and ceremonies of their times.
SECT. 9.
29 For the Author came not vnto my hands. If our Author intend by simplicitie of the Gospell such a profession, which will not allow of any ceremonies in the Church, except they be expresly deliuered, this (as hath bene acknowledged by our greatest See aboue §. 1. Aduersarie) is contrarie to the common doctrine of Protestants: but if by simplicitie [Page 324] be vnderstood a vertue opposite either vnto supers [...]uitie or superstition, then it belongeth vnto vs to trie how iustifiable this exception may be proued to be: none can desire any better proofe hereof then which may be taken from the confession of the Fathers, and the practise of our learned Aduersaries.
30 First therefore vnderstand, that Papias, who was the disciple of S. Iohn, did (as Papias multa paradoxa [...], id est, tanquam ex Traditione non scripta ad se re [...]ata adijcit, & peregrinas quasdam doctrinas cum alijs nonnullis fabulosis, in quibus est Chiliastica opinio. He addeth a reasō: Mediocri iudicio erat praeditus. The effect: Papias quamplu [...]imis post se viris Ecclesiasticis erroris chiliastici occasionē dedit. He addeth a reason, Quia praetenderunt antiquitatem istius viri. Euseb. lib. 3. cap. 33. as it is prosecuted by Kemnitiu [...]. So Basil: Non omnia eius viri laudamus, sunt quae etiam pro [...]sus damnamus, habent enim quaedam seminaria impietatis [...]. Basil. epist. 41. de D [...]nys. Alexandrino. Eusebius witnesseth) broach many paradoxes and exorbitant doctrines, in pretence that he had receiued them by Tradition from the Apostles; thereby occasioning many other Ecclesiasticall Doctors, (who were moued by the antiquitie of Papias) to fall into the errour of the Chiliasts. And shall we thinke that those purer times, when some ancients not content to keepe regiam viam, that is, the rode-way which is the written word of God, but were seduced by presumption of vnwritten Traditions, and erred in points of docttine; could be altogether free from some sprinklings and spots of ceremonious corruptions?
31 It is a See aboue Chap. 22. §. 1. knowne contention about the obseruation of Easter, which afflicted and vexed the Church of God in the daies of Victor Bishop of Rome, by diuiding the East and West Churches, the one side pretending a Tradition from S. Iohn and S. Philip; the other presuming of a supposed Tradition from S. Peter and S. Paul. Whereby was made a schisme and rent not in the garment onely, but euen in the bodie of Christ, which is his Church.
32 These two examples may serue for many, which might be alledged, to giue vs more then a signification of the danger and vncertaintie of vnwritten Traditions, which the aftertimes, euen of S. Augustine (not to wade deeper into this poole) had more cause to complaine of: whom we find bewailing the corruptions of his age, and confessing, that he Multa huiusmodi propter nonnullarum, vel sancta [...]um, vel turbulentan [...]m personarum scandala deuitanda liberius improbare non audeo.—Sed hoc nimis doleo, quia multa quae in diuinis lib [...]i [...] salube [...]ima praecepta sunt minus curantur; & tam multis praesumptionibus ple [...]a sunt omnia. August. epist. 119. cap. 19. durst not freely reprehend many Traditions, whereby the Church was then pestred, and which he calleth presumptions; and consequently, could not agree with the simplicitie of the Gospell of Christ. But we draw nearer vnto the Apologists, and shew clearly,
That our Aduersaries confesse themselues to haue abrogated many vnwritten Traditions, which in their owne For the obiected places of the Fathers for the necessitie of Traditions, do particularly mention the points following. opinion were held of the [...]ore-named Fathers to be no lesse necessarie or Apostolicall, then are the other vnwritten doctrines or customes, which the Romanists defend.
SECT. 10.
33 All the testimonies which we alledge, are the plaine confessions of our learned Aduersaries: Trina mersio in baptismate, quae Traditio ab Apostolorum Canone profluxisse videtur, iamdiu per contrariam consuetudinem abolita est. Ca [...] loc. Theol [...]g. lib. [...]. cap. 5. Introducitur trina mersio ad confessionem Trinitatis: quanquam Dionys. cap. 2. de Eccles Hierarch. Basil. lib. de Spir. sancto, ca. 27. Athanas. q. 125. ad Antioch. Hieron, contra Luciferian. August. ser. 21 & 201. de T [...]mpore. Ambros. lib. 2. de Sac [...]am. c. 7. hanc trinam mersionem [...] traditione Apostolorum ortam scribunt. Tamen ex cō [...]uni consensu Theologo [...]ū ad Sac [...]amenti essentiam constituendam sufficit vel vnam, vel trinam immersionem, aut aspersionem adhibe [...]e. Binius annot. in Can. Ap [...]st. 50. Threefold immersion (say they) or thrice dipping in baptisme for signisication of the Trinitie, which Dionysius Areopagita, Basil, [Page 325] Athanasius, Hierome, Augustine, Ambrose, do thinke to haue bene an Apostolicall Tradition, hath bene long since abolished: and one onely dip or aspersion is held to be sufficient by the common consent of Diuines. So likewise do they confesse the Erant & alij ritus, qui iure & me [...]ito ab Ecclesia antiquati sunt; baptizati enim lac & mel praegustabant. Teitul de coron. Milit. Hieron Dialog. cō tra [...]uciferian. Durant. lib. 1. de Ritibus, cap. 19. num. 44. In Occidentis Ecclesijs, vsque ad Hieronymi seculum, renatis in Christum vinum lacue tribu [...]batur. Hieron. ad cap. 65. Esaiae Durant. ibid. num. 44. remouing of the old custome of tasting hony in Baptisme: Mediolani in susceptione Baptismi pedes lauabantur. Teste Ambros. lib. 3. Sacram. cap. 1. Postea abrogatum. Aug. epist. 119. cap. 28. Durant. quo supra. of abrogating the ceremonie of washing of feete: Sententia haec, infantibus Eucharistiam necessariam esse, ci [...] itersexcentos annos viguit in Ecclesia, nunc multorum seculorum vsu, & decreto Conc. Trid. explicata est, non licere da [...]i. Maldonat. Ies. com. in Ioh, 6. Paruulis Eucharistia tradita ex Tertul. lib. 4. aduersus Marcion. Ambro [...]. lib 3. Sacram. cap. 1. Hieron. aduer [...]. Lucifer. Fáque vsitata erat, vt apparet ex ordine Romano: & Aleuinus monet ne paruuli lac sumant, antequam communicent. lib de diuin. offic. c. Sabbato sancto. Posteà verò cessante adultorum baptismate in Latina Ecclesia, antiquata est, quia dijudicare se nequeunt pa [...]uuli Durant. lib. 1. Ritib. cap. 19. num. 44. Hoc solitum fuisse praetere [...], testatur August. 23. epist. Verùm haec consuetudo in Latina Ecclesia antiquata est. Binius Tom. 2. Conc. fol. 1201. the decreeing also the administration of the Eucharist vnto Infants, vsed sixe hundred yeares in the Church, to be vnlawful: Ea consuetudo, qua baptizari tantùm licebat in Pascha & Pentecoste, propter communis vitae pericula abrogata est. Durant. lib. 1. de Ritib. cap. 19. num. 44. the disanulling the custome of deferring Baptisme vntill the feasts of Easter and Penticost: Nocturnae vigiliae, quarum quidem Tertull. & Hieron. meminerunt, quásque alij Patres laud [...]runt, in desuetudinem abiêre. Ledesima Ies. lib. de diuin. qua lingua legend. cap. 19. Placuit prohi [...]eri ne foeminae in coemiterio peruigilent, quiasub obtentu orationis, saep [...] sceleta committantur. Conc. Elibert. can. 35. Et eiusmodi foeminarū vigiliae à Conc. Tolet [...]no, pòst Tridentino prohibentur. Binius annot. in eum Can. the abolishing of the night Vigils: and In Concil. Turonensi, tempore Caroli magni decretum est, vt, exceptis diebus Dominicis, & illis solennitatibus. quibus vniuersalis Ecclesia ob record [...]tion [...]m Dominicae resur [...]ectionis solet stando o [...]are, fixis in terram genibus simpliciter diuinam misericordiam deposcamus. Hoc in Conc. Nicaeno, can. 20. staturum, in die Dominico stando orandum: hoc in di [...]bus quinquaginta à Pascha vsque ad Pentecosten obse [...]uari con [...]u [...]tum veteres Patres testantur, Ambros. Hieron. Non curuamur in terra, sed cum Domino resurgimus. Durant. lib. 3. de Ritib. cap. 24. num. 21. Cu [...]us vt Apostolicae habitae & in Synodo Nicaena cap. 2 [...]. constitutae—nullum nunc in Ecclesia vestigium est reliquum. Cassander defens. officij pij viri, pag. 119. the standing in the publike prayers at Easter and Penticost: and Corpora de [...]unctorum veteres lauâsse, docent Tertull. apolog. aduers. Gentes, cap. 42. Idem Eusebius & Gregorius. Durant. lib. 1. cap. 23. num. 13. the washing of the bodies of the dead: and Constit. Clement. c. 32. Mentio fit Agapae, Christiani enim in principio religionis in Ecclesiam conueniebant, simul epulabantur: ea conu [...]ia quoniam amore & charitate mutua celebrantur, Agapae sunt dicta, reprehensae ab Apostolo apud Corinthios, in alijs tamen Ecclesijs diu manserunt. Illas post longum tempus prohibuit Conc. [...]aodicaenum, ne in Ecclesijs fierent, manserunt tamen in alijs Ecclesijs. Nun [...] autem omninò in desuetudinem & obli [...]ionem abierunt. Bouius Episcopus Ostiensis, vt est a [...]ud Su [...]um Tom. 1. Conc. pag. 125. the Agapes and feasts of charitie, vsed in the primitiue Church, and a long time after cōtinued: Canon primus Apostolicus: Episcopus ordinetur à duobus vel tribus Episcopis:] Tamen ob Episcoporum raritatem, aliamuè causam iustam per Pont [...]ficis disp [...]nsationem sit, vt cum vno Episcopo ordina [...]te adsint duo aut plures Abbates infulati, qui vicem Episcoporum gerant. Bellar. lib. 4. de Eccles. cap. 8. vt not at Binius Conc. Tom. 1. Annot. in hunc Canonem. Et tamen de hoc Canone, Hic numeratur inter eos, qui vt authentici recipiuntur ab Ecclesia. cap. 3. dist. 16. Binius ibid. fol. 14. col. 1. the dispensing with an Apostolical Canon concerning the consecration of Bishops: Romana Ecclesia, quam secutae sunt Ecclesiae Occidentales, ex Apostolica consuetud [...]e consueuit sextâ feriâ & Sabbato ieiun [...]re: his enim diebus ablatus erat à discipulis sponsus: veruntamen in Ecclesijs Orientalibus aliter fieri in more positum [...]uit, vt feriâ sextâ & quartâ [...]eiunaretur, vt ex Can. Apost. 68. & lib. Const. Clementis cap. 16. ex Ignatio ad Philippens. ex Epiphan. Athanas. & alijs constat. Binius Tom. 1 Conc. fol. 247. Sabbatum & Dominicum diē ieiunare, quoniam ille est naturae conditae monumentum, hic resurrectionis. Const. Clementis Rom. S. Ignat ad Magues. & Philip. Surius Tom. 1. Conc. pag. 101. Quartae & sextae feriae ieiunium praecipitur, quod diù mansit in Ecclesia: nunc (quod est dolendum & lugendum) cum alijs optimis maiorum institutis in de [...]u [...]tudinem abijt. Praecipitur quoque Sabbati celeb [...]itas, sed cum diei Diminici cultu mini [...]è aequata. Etiam statuebatur de vnius magni Sabbati ieiunio; agnosco priscum morem, sed eundem accession [...] meliorum legum exoletum. the neglecting the Wednesdaies and Saturdaies fast: and Nam Romana Ecclesia, Apostolicâ vtens potestate, singula pro conditione temporum in melius mutat, non fuit contenta vnius Sabbati ieiunio, sed instituit vt idem mos in omnibus Sabbatis seruaretur. Iohannes Bouius Episcopus Ost. Schol in lib. 7. Const. Clementis c. 24. vt est apud Surium. Tom. 1. Conc. pag 130. the altering of some ancient Constitutions by (thus they pretend) an institution of better rites, through the Apostolicall authoritie of the Church of Rome: and Ex quatuor & octoginta Apostolicis Canonibus, quos Clemens Rom. Pontifex & [...]orundem Apostolorum discipuli in vnum coegit, vix sex aut octo Latina Ecclesia obseruat. Michael Medina, lib. 5. de sacrorum hom. continentia, c. 106. as our D. Reinalds alledg [...]th. Thes. 5. not obseruing almost eight Canons of eight [...]e, which by Pope Clemens were supposed to be Apostolicall.
[Page 326] 34 In all these we heare of nothing but of altering, dispensing, abrogating, abolishing of Customes, Rites, Ceremonies, Canons (in their opinions) generall, ancient, and in most part necessarie and Apostolicall. If this be done (as they presume) iustly, how shall they not excuse, if not commend Protestants for the like abrogations, whom notwithstanding they therefore ordinarily charge with intollerable contempt? Or how shall not our discreet Reader discerne which professors do more ingenuously incline vnto the simplicitie of the Gospell; whether the Romanists, who disanull and abandon such rites, although in their iudgement they seemed to haue bene Apostolicall; or Protestants, who iudging the most of these as not Apostolicall, do for the vncertaintie of such like traditions, zealously affect especially such orders, which they are perswaded did successiuely and succesfully descend from Antiquitie, admitting only of those rites, which may neither oppresse the Church by their number, nor by their nature corrupt it? We returne backe againe to salute the Senate of Antiquity, and now at length shew,
That the ancient Fathers with common consent, do professe and adore the sufficiency of Scripture, in all doctrines necessarily belonging vnto points of faith, or precepts of life.
SECT. 11.
35 This question of Tradition being, as it were, the Epitome of all Romish controuersie, it may exact of vs a more ample discharge, which is to be performed by pregnant testimonies of Antiquitie. Euangelium per Dei voluntatem in Scripturis nouis tradiderunt fundamentum & columnam fidei no [...]trae futurū. Ire [...]. l [...]. 3. [...]t. 1. Haeretici q [...]ida accus [...]nt Scripturas, quasi non possit veritas inueniri ab his, [...]ui nesc [...]unt Traditionem. Idem lib. 3. ca. 1. Legite diligent [...]ùs id quod ab Apostolis est Euangelium nobis datum, & legite diligentiùs Prophetas: inuenietis vniuersam actionem, & omnem doctrinam, & pass [...]onem Domini nostri praedicatam in ipsis. Irenaeus calleth the Gospell written, the pillar and foundation of faith, and reproued heretiks for accusing the Scripture, as though by it truth may not be found of them who are ignorant of Tradition. Origen held it Necesse est Scripturas sanctas in testimonium vocare: sensus quippe nostri sine his testibus non h [...]bent fidem. Origen. hom. 1, in Ierem. And againe: necessarie that we bring the testimonies of Scriptures: Sicut omne aurum quod fuerit extra templum non est sanctisicatum, sic omnis qui fuerit extra diuinam Scripturam (quamuis admirabilis videatur quibusdam) non est sanctus, quia non continetur à sensu Scripturae, quae solet cum solum sensum sanctificare, quem habet [...]se, sicut templum proprium aurum. Origen. hom. 25. in Matth. To the first Bellarmine answereth nothing to the purpose: to the second, nothing at all. Againe: Vide qu [...]m proximi periculis fiant hi, qui exerceri in diuinis literis negligunt,—ex quibus solis huiusmodi examinationis agnoscenda discretio est. Origen. in cap. 16 ad Rom. lib. 10 This, Cardinall Bellarmine pretermitteth. without which we deserue no credit, but are like as the gold without the Temple, vnhallowed. Athanasius proclaimed the Scripturae [...], sufficiunt ad veritatis instructionem. Athanas. lib. contra Gentes seu Idola. And againe: Scriptures to be our sufficient instruction in truth; and the verie Diuinam Scripturam certis libris comprehensam, esse anchoram & sustentaculum fidei nostrae. Idem in Synop [...]i. Sufficiant quae in ijs repcrias documenta. Ad Scrapionem. anchor of our faith. S. Basil pronounced Infidelitatis argumentum est, & signum superbiae, si quis eorum, quae scripta sunt, aliquid velit reijcere, aut eorum, quae non scripta, introducere. Basilius serm. de fidei consess. it to be a most certaine signe of infidelity, to adde any thing that is not written; and therefore aduised euery one for See aboue. §. 6. in the margent. auoyding of Traditions, to admit of nothing as necessarie, which is not consonant vnto Scriptures. S. Chrysostome taught, that See aboue §. 6. in the margent. whatsoeuer is spoken without Scripture, doth lame the vnderstanding of the hearer: and called Scripture, in respect of the sufficiency thereof, an exact rule & Canon of [Page 327] faith: and Meritò ostium Scripturas appellat, quoniam nos ad Deum ducunt; & eius nobis cognitionem aperiunt: ipsae oues faciunt, ipsae custodiunt; neque lupos erumpere permittunt. Tanquam enim ostium firmissimum haereticos arcent, & in tuto constituunt, neque nos etiamsi velimus aberrare sinent, &c. qui nō sacr [...] vtitur Scripturâ & aliundè ascendit, id est, non concessâ viâ, fur est Chrysostom. homil. 58. in 9. Ioh. in medio. Tom. 2. a most firme doore to keepe out a Wolfe: iudging him a theefe that ascendeth any other way then by it. Epiphanius maintained, that See aboue §. 5. we may learne to find out euery question from the consequence of Scripture. Cyril Alexandrinus defended, that Non omnia quae Dominus fecit, conscripta sunt, sed quae scribentes tam ad mores quàm ad dogmata sufficere putauerūt, vt recta fide & operibus, & virtute rutilantes, ad regnum coelorum perueniamus. Cyrill. in Ioh. lib. 12. cap. 68. And againe: In duobus Te [...]amentis omne verbum requiri posse, quod ad Deum pe [...]tineat. Homil. 5. in Leuit. Whether we call the author hereof Cyril or Origen, it is not materiall. all things are writtē in Scriptures, which the holy writers thought sufficient for doctrine and manners, &c. Tertullian Adoro Scripturae plenitudinem. Scriptum esse doceat Hermogenis officina; si non est scriptum, timeat, Vae illud adijcientibus aut detrahentibus. Tertull. lib. contra Hermog. cap. 22. Aufer ab haereticis quod cum Ethnicis sentiunt, vt de solis Scripturis opiniones suas sistant, & stare non possunt. Tertull. lib. de resurrect. carnis. adored the fulnesse of the Scriptures: and hereupon pronounced a woe vpon them that broached any thing which was not iustifiable by Scripture, whereunto he would haue hereticks compelled to stand. Theophilus iudged it to be a property of a Diabolici spiritus est aliquid extra diuinarum Scripturarum authoritatem [diuinum putare. Theoph. Alexand. in 2. Paschali. diuellish spirit to thinke any thing diuine which is without authority of Scriptures. Cyprian demaunded, See before §. 4. Adde, Non aliundè loquendum est de rebus fidei, nisi ex literis fidei. Cyprian. What is this Tradition? from whence cometh it? from the authoritie of Christ in the Gospell, or the precepts of the Apostles in their Epistles? and hath therefore bene reiected by our Aduersaries, albeit he hath bene by S. Augustine therin both iustified and commended. S. Hierome accounted all teaching which is Sine authoritate Scripturarum garrulitas non habet fidem, nisi viderentur peruersam doctrinam diuinis eloquijs roborare. Hieron. com. in 1. cap. epist. ad Titum. Sed alia quae absque authoritate aut testimonijs Scripturarum, quasi traditione Apostolica spoute reperiunt atque confingunt, percutit gladius Dei. Idem comment. in 1. cap. Haggaei. The answer of Bellarmine, saying, that it is spoken against those, who feine some things of themselues, which they would haue seeme to be Apostolicall, cannot helpe him, for Hierome speaketh of [...], id est, humi dormitiones, which themselues esteeme ancient: Ecclesiam vrbes habere Legis, Prophetarum, Euangeliorum, & Epistolarum, & non egressam esse è finibus suis, id est, de Scripturis sanctis. Hieron. in 1. cap. Mich. destitute of the authority of Scripture, a vaine babling, & all such stuffe to be worthy to be cut with the sword of Gods Spirit: the sufficiency of which Scripture he preached, as being the bounds & limits, which the Church of God may not passe. Ambrose asked, Sanctis Scripturis non loquentibus quis loquetur? Ego quid facere potuerit nunc praetermitto, quid fecerit quod aperta Scripturarum authoritate non didicit, tanquam secretum praeterco. Ambros. lib. 3. Hexam cap. 3. & lib. 2. de vocat. Gent. cap. 3. Who shall speake when the diuine Scriptures are silent? therein putting all men to silence, who preach doctrines of faith without Scripture. Vincentius Lyrinensis iudged Non quia Scripturarum Canon solus non sibi ad vniuersa sufficiat: sed. &c. Vinc. Lyrinens. cap. 41. the Canon of Scripture onely sufficient vnto all things. Theodoret thought it wisdome, Non audeo dicere aliquid quod tacuit Scriptura diuina. Theod. 2. dial. contra Haeret. not to dare to say any thing which diuine Scripture hath concealed. Damascene professed, that he sought Nos ea omnia, quae tradita sunt, & per Legem, & per Prophetas, & per Apostolos, & per Euangelistas, recipimus, agnoscimus, colimus, approbamus:—Sed nihil praeter haec aliud quaerentes. Damascen. de Orthodox. fide, lib. 1. cap. 1. for nothing besides Scriptures. S. Augustine, whom the Apologists did choose to be the mouth of all the Latin Fathers, hath concluded, that See more aboue § 6. And againe: Alijs verò testibus vel testimonijs, quibus credendum esse suadetur, tibi credere vel non credere liceat, quantum ea momenti ad faciendam fidem, vel habere, vel non habere perpenderis. August. epist. 112. Ego solis Scripturis Canonicis debeo sine recusatione consensum. Lib. de natura & Grat. cap. 61. in those things, which are plainly deliuered in Scripture, are contained all things which concerne faith or godly life, &c. Whatsoeuer is confirmed by Scripture, must be beleeued; other witnesses thou maist beleeue according to thy discretiō. And to this purpose hath he See aboue §. 6. & 4. &c. called the Scriptures the foundation laid by God against all entanglements of errour; the fixt rule of doctrine: beyond which it is no sobrietie to be wise: the diuine ballances, wherein doctrines are to be examined and tried whether they be heauy or light: and in the end pronounced euery one [Page 328] Anathema that teacheth doctrines, which are not contained in Scriptures.
36 And hereunto agreeth the fore-cited testimonie of See aboue §. 3. Constantine the great, and first Christian Emperour, so greatly honoured in the first and most famous Synode of Nice: where he desired that the diuine bookes of the Prophets & Apostles might be laid before them for their sufficient instructions in diuine causes: vnto whom all the Orthodoxall Bishops in that Councell yeelded their present assent. The which S. See ibid. Hilary approued in the Emperour Constantius, so farre forth as to account him an Anathema, and an Antichristian one, whosoeuer shall gainsay it. And now we come to trie,
Whether profession, of the Romanists or Protestants, be the more safe and secure for a Christian mans resolution: decided by the consequences of our learned Aduersaries.
SECT. 12.
37 From the Senate of Fathers we are come into the Schooles of our Romish Aduersaries, and wish that the true This same question concerneth not those questionist [...], who aske how shal we know the Scriptures to be the word of God, but by Tradition? but the controuersie is onely betweene those parties, who doe acknowledge the truth of the Scriptures. Which accordance once presumed, then followeth this point, whether this Scripture, which we haue receiued by Tradition, be n [...]t the sufficient Canon of all necessary matter of faith, and precepts of holinesse? state of the question may be remembred, viz. whether all they that acknowledge the truth of the Canon of Scriptures, ought not likewise to professe this sufficiency in them, to wit, that they containe in them all necessarie Canons and rules which may concerne all necessarie doctrines of faith, or directions of life. The Protestants haue affirmed it, the Romanists haue denied it: and these our Aduersaries lay it downe for a fundamental conclusion, Tertium fundamentum: Multa pertinere ad Christianorum doctrinam & fidem, quae nec apertè nec obscurè in sacris literis continentur.—Sanctorum Martyrum auxilium precibus esse implorandum, eorum ue memorias celebrandas, imagines venerandas esse,—sacrae literae nusquam fortè tradiderunt. Canus locis Theol. lib. 3. cap. 3. That there are many things belonging vnto the doctrine and faith of Christianity, which are neither expresly nor obscurely contained in Scriptures. Which Traditions their Councell of Trent hath decreed to be worthily Sacrosancta Synodus,—Omnes libros tam veteris quàm noui Testamenti, cum vtriusque Deus vnus sit Author: nec non Traditiones ipsas tum ad fidem tum ad mores pertinentes, tanquam ore tenus, vel à Spiritu sancto dictatas, & continui successione in Ecclesia Catholica conseruatas pari pietatis affectu & reuerentia suscipit & veneratur. Conc. Trid. Sess. 4. Decret. De Canonicis. honoured with equall affection and deuotion, as is due vnto the bookes of the old and new Testament. And whereas Protestants require such a Catholike Councel which may be animated with the spirit of the written word, from whence only, and not from Traditions, all conclusions of necessary doctrine may be taken: our Aduersaries iudge this Conditionem hanc Protestantes exigunt, vt in Concilijs ex sola Scriptura diuina sententiae ferantur, non ex Traditionibus.—Respondeo, est conditio iniqua. Bellar. lib. 1. de Conc. cap. 21. §. Quarta conditio. & §. Quartò, condition to be vniust. For the Scripture with them is but See aboue halfe a rule of our faith. This doctrine is that leauen which we wish, might be purged: and to this end we borrow some helpe from the consequents and confessions of our learned Aduersaries. But first by consequence.
38 If that all doctrines, (as their Quaedam in doctrina Christiana [tam fidei quàm morum] esse simpliciter omnibus necessaria [ad salutem] notitia articulorum Symboli Apostolici, item cognitio decem praeceptorum, & nonnullorum Sacramentorum. Bellarm. lib. 4 de verbo non scripto, cap. 11. §. Primum, &c. And a little after: Nota secundò ea quae sunt simpliciter necessaria, Apostolos consucuisse omnibus praedicare: aliorum autem non omnia omnibus, sed quaedam omnibus, quae nimirum erant omnibus [vtili [...]] &c. Ibid. §. Nota secundò. Then, Dico illa omnia scripta esse ab Apostolis, quae sunt omnibus necessaria, & quae ipsi pal [...]m omnibus vulgò praedicauerunt. Idem ibid. Cardinall confesseth) which are simply necessarie, or profitable for all men, are contained in Scripture; then by necessitie [Page 329] of consequence their doctrines of Purgatory, Inuocation of Saints, worshipping of Images, Indulgences, Auricular confession, Prayer for the dead, Merits, &c. and many other their Romish Articles (which our See aboue in euery particular treatise. Aduersaries haue proued not to be contained in Scripture,) must be none of those doctrines which are necessarily to be beleeued of all Christiās: and S. Paul hath said (Ephes. 2.) that there is but one God, one faith, one baptisme: therefore are we to dreame no more of different faiths, then we may of diuerse Gods.
39 Secondly, our Aduersaries argue thus: Nonne ad solas Scripturas Haeretici appellabant, Traditiones repudiabant? Stapleton. lib. 2. de author. Eccles. cap. 6. Greg. de Valent. Ies. lib. 6. Analys. cap 8. Tannerus Ies. Colloq. Ratisb. Sess. 8. Hereticks (say they) did refuse Traditions, and appealed onely vnto Scriptures. Ergo Scriptures are not sufficient rules of the doctrine of life. By this consequence we may contrarily reioyne, viz. seeing that our learned Adursaries, to wit Omnes Haeretici (inquit Augustin.) audacias figmentorum suorū, quas maximè exhorret sensus humanus, hac occasione Euangelicae sententiae colorare conantur, quasi haec ipsa sint, quae tunc Discipuli portare non poterant. Quis autem nostrûm audeat eorum se dicere iam capacem, quae illi capere non valebant? Aquinas in Catena aurea in hunc locum. Aquinas, Irenaeus lib. 1. ca. 23. scribit de Basilidian. quòd asserāt nō oportere eorum mysteria eff [...]ri, sed in abscondito continere per silentium: & cap. 24. de Carpocratianis, & Tertull quoque lib. de Praescript. solent dicere non omnia Apostolos scisse, vel omnia quidem scisse, sed non omnia omnibus tradidis [...]e. As is confessed by Cardinall Bellarmine, lib. 4. de verbo Dei non scripto, cap. 12. ante finem. Cardinall Bellarmine, Matthaeus fingitur esse author duorum librorum, quorū alter de ortu Mariae, alter de infantia saluatoris inscribitur: qui Valentinorum & Gnosticorum commenta sunt. Sixtus Senens. Bibl. lib. 2. Tit. Matthaeus. pag. 83. col. 1. Matthiae Apostoli Euangelium inter alia non Canonica enumerat Origenes, eiuidem Traditiones Clemens lib 2. Strom. citat, & in 7. libro scribit Marcionem, & Basilidem ex harum authoritate haereses suas firmâsse. Senens. ibid. lib. 3. Tit. Matthiae. Alij fuerunt haeretici, qui non omnes Pauli epistolas respuere sunt ausi, sed eas tantùm quas maximè suis dogmatibus infestas cognouerunt: veluti Encratitae, Seueriant, Marcionitae, Manicha [...]i, Arriani, Aëriani, Anabaptistae, & pleri (que) alij haeretici. Senens. Bibl. lib. 7. §. De epistolis Pauli in vniuersali. pag 600. Arian [...] Origenis libros in dogmatis sui defensionem citabant. Idem ibid. pag. 601. Ex libro Hermetis Ariani execrabilium dogmatum praesidia sumebant. Ibid. lib. 2. Tit. Hermes. Senensis, Ipsae haereses, inquit Tertull, ab ipsa Philosophia subornantur, inde aeones & formae nescio quae apud Valentinum cùm Platonicus [...]rat, inde Marcionis Deus melior à Stoicis. Iustus [...], aliàs, Baronius praescript, aduers. Protest. Iustus Baronius, Initio Ecclesiae Cerinthus falsas reuelationes finxit, tales Prophetiae sectatorum Marci, Magi, tales Prophetissarum, & ipsius Montani, tales Archonticorum, Manetis quoque tales reuelationes. Del Rio Ies. disq. Magic. Tom. 2. lib. 4. ca. 1. q. 2. §. 2. pag. 134. Falsas reuelationes finxerunt Donatistae. Idem Tom. 2. lib. 4 cap. 1. q. 2. §. 2. pag. 134. Del'rio, Valentinus Platonicas fabulas inuexit, quas secuti sunt Gnostici: Hermogenes Stoicorum opinionem est sequntus, Montanisticum dogma de mátrimonio, Paracleto authore defendit. Beatus Rhenanus Argan Tert. aduersus Valent. & Hermog▪ & Marc. Rhenanus; and lately M. Phanatici Anabaptistae cò venerant dementiae vt se vsque adeo diui [...]itus illuminatos iactitent, vt necesse non habeant vel Ecclesiae vel Scripturarum vocem requirere: scripturas è mortuis literis descriptas aiunt, Ecclesiam ablegant tanquant errantium hominum coe [...]um.—De Scriptur is inquiunt, quarum senteotia aliqua est, & in omnem partem versatilis, parum laboramus. Edwardus Weston [...]s de tr [...]plici hominis officio, lib. 3. cap. 22. Weston, do confesse almost of all the most notorious and pestilent hereticks, (such as were the Valentinians, Gnosticks, Marcionists, Basilidians, Encratites, Seucrians, Manichees, Arrians, Aërians, Carpocratians, Montanists, Archonticks, Donatists, Anabaptistes, &c. yea and of all Hereticks, that they refusing to be tried onely by canonicall Scriptures, did shelter thēselues vnder the pretext either of philosophicall principles, or feined Gospels, or forged Traditions (pretended to be Apostolicall) or fancied Reuelations. In which last point the Anabaptists are confessed not to haue bene inferiour, who (as their Doctor Weston reporteth,) presuming of their diuine Reuelations, neglected the Scriptures, accounting them a dead letter. We by the due opposition, which we are to hold against this Hydra of hereticks, all possessed with the same spirit of detracting from the sufficiency of holy Scripture, may warrantably professe our full resolution of faith to depend of Gods Letters patents, the diuine Scriptures.
40 Thirdly, the manner of reasoning negatiuely from Scripture: as thus, [that doctrine is not in Scripture, Ergo it is no necessarie doctrine of faith,] is (if it be true) so demonstratiue an argument to establish the truth of sufficiency of Scripture, and to infringe the Romish faith of vnwritten traditions, that their See aboue cap. 7. §. 9. Cardinall durst not admit thereof: yet notwithstanding our Aduersaries [Page 330] do so argue in confuting the corruptions of the Greeke Liturgies, Against the Greek Liturgies, [Ostendant ex Christi facti [...] aut mandatis, &c.] See aboue lib. 1. because such points cānot be proued from the written institutions of Christ; & in confirming of the pretended prerogatiues of S. Peter, Dictum est Petro, & nulli praeterea Apostolorum, Tu es Petrus, &c. Ego pro te oraui: Petri nomen mutatur, non aliorum: Petrus nusquam non primus nominatur. Bellar. lib. 1. de Rom. Pont. cap. 16. lib. 4. c. 3. lib. 1. cap. 10. & 17. & 18. because we reade not of any such promises made vnto any of the other disciples. Their Bishop Roffensis by affirming, that Cum Purgatorij doctrina sit omnibus scitu necessaria, non est credibile illud non posse ex Scripturis probati. Roffens. Episc. art. 37. aduers Lutherum. it is not credible, seeing Purgatory is a doctrine of faith, but that it may be proued out of Scripture, doth yeeld vs our conclusion of defending nothing to be a necessary doctrine, which is not proued out of Scripture. Their Iesuit See aboue §. 9. Suarez determineth, that the Priests eating of the Eucharist is not the essential part of a Sacrifice, because it is not directly euinced out of Scripture. Their Boniuentura ait, quia Euangelistae nullam mentionem huius institutionis (speaking of extreme vnction) faciunt, verisimile esse Christum illam non instituisse. Suarez Ies. disp. 39. §. 2. Tom. 4. Boniuenture excepteth against Extreme vnction as not instituted by Christ, because it is not mentioned in the Euangelists. Their Pope See aboue cap. 4. §. 5. Iulius renounceth the sopping in of bread in the Eucharist, because it is not in the Gospell. All which do euince our manner of conclusion.
41 Lastly, they pretend that the Traditions which they affirme to be written, are, Traditio non igitur dicitur non scripta doctrina, quòd nusquam scripta est, sed quòd non inuenitur scripta in vllo libro Apostolico, etiamsi scripta sit in libris veterum patrum. Bellar. lib. 4. de verbo Dei, cap. 2. §. Vocatur. although not in the Bible, yet in the bookes of ancient Fathers: which albeit we should for this present suppose to be true, yet will their Iustus Baronius haue vs obserue out of S. Augustine, Neque enim sic potuit integritas atque notitia literarum vniu [...] quantumlibet illustris Episcopi custodiri, quemadmodum Scriptura Canonica tot linguarum literis, ordine & successione celebrationis Ecclesiasticae custoditur; contra quam tamen non defuerunt, qui sub nominibus Apostolorum multa confingerent. Ex. August. epist. 48. Iustus Baronius de vnit. Eccles. Tract. de epistolis duab. Aug. pag. 129. that no writings of any Bishop, although he were verie famous, could be so well preserued from the contagion of hereticks, as might the holy Scriptures, which were translated into many languages, and in the custodie of so many nations. Whereunto we may adde the experience of the vncertaintie of vnwritten Traditions, See aboue, §. 9. confessed by the examples of the Chiliasts, vpon pretence of receiuing them from the Apostles; and of the Asians in the contentious manner of obseruation of See aboue. Easter, whilest that the West Church pleaded an originall of their custome from S. Peter, the East Church theirs from S. Iohn. Ioyne vnto both these, the knowne peremptorinesse of the Romish Church, which See aboue §. 10. hath altered or abolished (either vpon suspicion, that they were not true, or vpon supposition that they were not necessarie:) and all these must needs teach vs, that the vnwritten Traditions cannot deserue equall honour with the written verities. But why do we contend to force a truth from consequences? which we may haue granted vs by
The confessions of our learned Aduersaries, confirming vnto vs the sufficiencie of Scripture.
SECT. 13.
22. What good is it that is required vnto an [...], and full sufficiency in any law, which issueth not abundantly from this sacred fountaine of the written word? If we be to speake any thing concerning God the Author of all grace, De Deo dicere non debemus, quod in sacra Scriptura nō inuenitur, vel per verba, vel per sensum. Aquin [...] Summ. part. 1. q. 36. art. 2. ad 1. nothing may be said, (saith their Aquinas) but what is found in Scripture: If we seeke to confute and conuince most impudent and impious hereticks, [Page 231] Non aliter impios haereticos persrictae fronus poteramus conuinceie, nisi sacros habe [...]mus codices, ex quibus clara veritas elucelceret Stella in Luc. 1. praf. there is no other way (saith their Stella) then by Scriptures. If we oppose our selues against the spirituall tyrannie of Antichrist, Omn [...]nò nulla res aduersus Antichrist [...] ty [...]annidem Athletas Christi melius armabit, quàm coelestis doctrinae iuuictiss [...]ma authoritas; vbi enim maxima tentatio, praeclar [...]or [...] Scriptu [...]arum remedia opposita sunt Accsta Ies. de temp. nouissdib 1. cap. 10. ad finem. nothing is more inuincible (saith their Iesuite Acosta) then the authoritie of Scripture. If we examine the differences of Churches, and would discerne the true from the false, [...]leganter sane &c. Salmerō Ies. See aboue §. 3. commending the saying of the author of the imperfect worke of S. Chrysostome. the onely meanes (saith their Iesuite Salmeron) is by Scriptures. If we be assembled in Councell to debate questions of faith, and would be resolued, Mauritiani (id est, Missi à Mauritio Pastores ad Conc. Trident. [...]priuatim auditi, quibus Pictauius dicit, Quod ad primum caput attinet, quòd decidendi facultatem Theologis vestris concedi petitis, praeposterè facitis, &c.—Quod item sactam Scripturam controuersiarum de Religione solam esse Iudicem contenditis, vt nemo est qui ambigat, ita cum de sacrae Scripturae interpretatione di [...]ceptatur, neque inter partes conuenit, quin litis arbitrium Concilio permitti debeat, in dubium reuocari non debet. Thuanus hist part. 1. lib. 7. Anno 1552. pag. 721. We containe our selues in this question of the sufficiencie of Scripture in it selfe. then (saith their Pictauius, at the Councell of Trent) the onely iudge of all matters of religion is the sacred Scripture; and Hoc demùm est eruditionis & Theologiae nihil vltra quod in sacris literis proditum est definire. Erasmus episi dedicat. ante lib. Hilarij. not to define any thing but by Scripture, it is (saith their Erasmus) the true property of diuine learning.
43 In briefe, what can Protestants say more for the prerogatiue of the holy Scriptures, then to professe that which their Bishop Roffensis hath confessed, viz. that the Scripture is the Scriptura est quoddam conclaue veritatum omnium, quae Christianis omnibus necellariae sunt Roffens. Episcopus, art. 37. aduersus Lutherum. conclaue and treasury of all necessary Christian truth; or to affirme with their Ederus, Quaecunque ad salutem necessaria sunt, ea proculdubio praescripta sunt omnia. Ederus Oeconom. Bibl. lib. 1. pag. 44. authorized by the Popesbull in his praeface. All things necessarie vnto saluation are written: with their Marsilius out of S. Augustine to professe, that Antè tamen benè se hab [...]t reminisci quod diximus—iuxta sententiam B. Augustini, & infallibilem rationem in Scriptura firmatam, videlicet quòd [Nulli sermoni vel Scripturae certam fidem seu credulitatem aut confessionem veritatis praestare tenemur, de necessitate salutis, nisi ijs quae Canonioae appellantur:] id est, quae in volumine Bibliae continentur, & eis quae ad has necessariò se quuntur, &c. Marfilius Patau. defens. pacis, part 2. cap. 28. That which he after addeth concerning the certaintie of interpretation by the authoritie of Councels, belongeth to another question, for we intreate now onely of the canon of truth. ive owe no beleefe vnto any writing or speech, as to hold it necessarie vnto saluation, but onely vnto such as may be necessarily proued by Scriptures; or to determine with their learned Bishop Espencaeus, that Scripturas si quid scire, si quid agere opus est, verum docere, falsum coarguere, educere à malo, inducere ad bonum, nec verò qualitercunque bonum facere, sed perficere; easue posse hominem ad salutem erudire, & sufficienter doctum reddere. Episcop. Espencaeus in 2. Tim. 3. Scriptures are able to perfect a man in any good, & to instruct him sufficiently for his saluation: or with their Antoninus to beleeue from Gregory, that Loquitur Deus in Scriptu [...]s, & ita copios [...], vt Gregorius exponit 22. Moral. quòd non oportet Deum iterum loqui nobis aliquid necessarium, cum ibi omnia habeantur. Antonin. 3. part. lib. 18. cap. 3. God speaketh in the Scriptures so plentifully, that he needeth not to speake vnto vs concerning any thing necessary for vs, seeing all necessarie doctrines may be had in Scripture; or finally to conclude with S. Gregory alone (because our Aduersaries would haue him seeme to be our greatest Aduersarie,) that Qui verè loqui desiderant, è sacris literis sumere debent quid loquantur:—vt omne quod loquuntur ad diuinae authoritatis fundamentum reuocent. Greg. Moral. in Iob. lib. 18. cap. 14. Confessed by Espencaeus. See aboue lib. 1. cap. 5. §. 1. whosoeuer desireth to speake any thing truly, let him take that which he speaketh out of Scripture? And now trie whether these many testimonies do not fortifie this vniuersall profession of all Protestants, which is (as hath bene truly related by our Aduersaries) that all necessarie doctrines of faith, and precepts of life are contained in Scripture, as in an exact Canon of all Christian faith. Therefore
We conclude, by way of Appeale.
SECT. 14.
44 We haue heard of the §. 9. and 10. confessed vncertainties of many traditionall [Page 332] points; of the vnfallibility of the written word vnto all beleeuers, from the See these §. 11. Fathers, so magnifying the sufficiency of the same word in all necessary doctrine, as Theodoret & Gregorie. without which nothing may be spoken, Damascene. nothing deliuered, without which there is Cyprian. no necessarie Tradition, no true Augustine. wisdome, Hierome and Origen. no faith; without which Ambrose. who shall speake? and Tertullian. woe to them that shall speake; without which it is a Basil. signe of Infidelity, and of a diuellish spirit to speake: because the Scripture is a Chrysostome. doore against theeues, the Augustine. true ballances against all false, the Hierome. foundation and pillar of faith, the Chrysost. most exact Canon & rule of truth, the Athanasius. anchor hold of beleefe. And that therefore our consent must be August. onely from Scriptures, that heretickes must be compelled to stand Tertull. onely vnto Scriptures: i Theophilus. that he is an Hilarius. Anathema, whosoeuer desireth not that the faith may be tried Athanasius. onely by Scriptures: because they are in themselues Cyril, & others. sufficient for our instruction.
45 We are not also ignorant, that our Aduersaries haue without all reason See §. 3. reiected the authorities of some Fathers, haue §. 10. abolished many Traditions, which were (in their opinion) Apostolicall: haue by their §. 13. consequences and §. 14. confessions confirmed vnto vs the sufficiency of the diuine & sacred bookes of life. Wherfore we appeale vnto the conscience of euery Christian, to iudge whether it do not deepely concerne him to adore the sufficiency of sacred Scripture, as the treasure of all truth, the chaire of Christ, and highest tribunall of soules vpon earth: and whether they who in their Mittitur Episcopus, cùm consecratur, ad euā gelizandum: vt nouerit quale sit eius potissimum munus: Mitra, quae capiti super ponitur, geminata duorum Testamentorū scientiam, quam tradere debet, denotat. Salmeron Ies. com. in 1. Tim. 4. disp. 13. §. Ad nonam. clouen Miters do professe the vnderstanding and preaching of the doctrine of the two written Testaments, could iustly refuse that condition, which Protestants required of them in the Councell of Trent, viz. that See aboue §. 12. and before. the Scriptures onely might be allowed for the rule of deciding of all doctrines necessarie for saluation: or whether they might iustly call this So they called it, see aboue. condition vniust: or rather whether this refusall be not, in truth, strongly preiudiciall against their profession: the iudgement hereof we commend (good Reader) vnto thy discreet censure, and the successe of thy resolution vnto the gracious blessing of God.
CHAP. XXVI. Of the Faith of Dionysius and Hermes.
THE ROMISH APOLOGIE.
13 Thirteenthly, it is confessed yet further in generall concerning Dionysius Areopagita and Hermes, who are holden most ancient and Apostolicke, Of Dionysius mention is made Act. 17. 34 and of Hermes Rom. 16. 14. namely that Dionysius in his foresaid writings which were aboue a thousand yeares since (as D. Humfrey Humfreid. in Iesuitismi, part 2. rat. 5. pag. 513. fine, & 514. initio, saith: Hunc Areopagitam, Suidas, Michael Singel [...], Gregorius Turonensis & alij, Pauli auditorem credunt fuissé illum scriptorem coelestis & Ecclesiasticae Hierarchiae. And see before, Sect. 3. num. 4. lit o. confesseth) publickly extant and alledged vnder his name.
THE PROTESTANTS APPEALE: First prouing that the Author, whom they haue called the Apostolicke Dionysius, is falsly so entituled, being indeed of a later, and obscurer order, by the iudgement of our learned Aduersaries.
SECT. 1.
THese our Aduersaries after their vrgent questioning about particulars, do now seeke to engrosse most of their doctrines in the names of Dionysius Areopagita and Hermes, whom they propound vnto vs as Authors, both ancient for time, and for truth, in a manner, authentical. But do insist in Dionysius.
2 It is too great a presumption in our Rhemenses Annot. in Act. 17. Sunt opera Dionysij Areopagitae. Bellar. lib. 4. de verbo Dei, cap. 7. Canisius Ies. in initio Catechismi, in Patrum encomijs. Duraeus Ies. contra Whitacherū, Rat. 6. Lorinus Ies. comment. in Act. 17. Campian. Ies. Rat. 5. Aduersaries, so boldly to proclaime the obiected Author for that Dionysius Areopagita, S. Pauls Scholer, who is mentioned in the Act. 17: for diuerse of their owne Doctors (as their Senensis saith) Alij quidem Catholici dubitant an illius Dionysij opera sint, cuius titulo inseribuntur, vt refert Sixtus Senensis Bibl. l. 6. ānot. 229. Incertū est, tum quia Hieronymus in Catalogo de viris illustribus huius non meminit, tum quia Gregorius Pontifex non ausus est asserere hunc eum Dionysium Areopagitam fuisse. Caietan. Cardin. com. in Act. 17. do doubt, whether this Author were that Dionysius vnto whom these bookes are ascribed, or no: amongst others Praefat. in problem. Alexandri Aphrodisij ad Nicolaum quintum. Theodorus Gaza in his epistle vnto Pope Nicholas: and In Act. 17. Valla, and Annot. in Act. Nunc habemus Leonem Pontificem eius nominis decimum, cuius sub auspicijs meus hic de [...]udat labor. Erasmus Paraph. Annot. in 1. Thess. 2. Erasmus in his worke vndertaken & perfected vnder the protection of Pope Leo: yea their Cardinall Comment. in Act. 17. Cai [...]tane also, who is commended by them to haue bene Incomparabilis Theologus, & inter doctissimos sui seculi eruditissimus, à Leone 10. Pont. cum Legatione in Germaniam missus ad compescendos [...]umores, quos Lutherus excitauerat. Senens. Bibl. lib. 4. Tit. Thomas. an incomparable Diuine, the most learned Doctor of his age, and the choice Legate of Pope Leo to withstand Luther: vnto these may be added See in Senens. Bibl l. 6. annot. 229. Bede.
3 And if they wish that our resolution may depend rather vpon reasons, than vpon mens persons, it would be no hard matter to proue the inscription of that worke, viz. Areopagita, to be a counterfeit, especially by a consideration in it selfe, in In libris de d [...]uinis nominibus citatur Clemens Stromateus, qui tamen vixit annos 200. post aetatem Dionysij Erasmus Annot. in Act. 17. citing (as their Valla noteth) Clemens Stromateus, who liued two hundred yeares after this Dionysius: and (to omit other arguments) by the silence of many ages after his death, wherin there was no publicke notice taken of any such writings, euen vntill the 600 circuite of time, when yet S. Gregory seemed to doubt of the Author. Whereunto our Quia D. Hieronymus lib. de viris illustribus non meminit horum scriptorum. 2. quia Gregorius Magnus non ausus est hos libros B. Dionysio asserere. Caietan. quo suprà. Del'Rio a Iesuite hath professedly written a booke, for proofe that the Author of th [...]se bookes was that ancient Areopagita: and in answer vnto these obiections▪ saith: Nonnullos alios Ecclesiasticos scriptores Hieronymum praetermisiste, vel quòd diligentiam eius fugerunt, vel quòd vnus homo non potuit omnes nancisci vel nouisse, vel omnium semper meminisse. &c. For the second member, or he could not, is opposite vnto a former could: which must argue negligence. Aduersarie and Iesuit so answereth, as that he may seeme to accuse S. Ierom of some negligēce, as though when he purposely writ a catalogue illustrium Scriptorum, that is, of famous writers, who succeeded after the Apostles vnto his time, he could haue bene either ignorant or forgetfull of the most famous Dionysius, if at that time any such worke had bene extant,
4 Againe, they make S. Gregory onely Dixit Gregorius [fertur,] quoniam Latinos alloquebatur, quibus authoritas librorum nondum Latio donatorum satis adhuc cognita, vel comperta non erat. And a little before: Gregorius satis clarè ostendit se proniorem esse in sententiam affirmatiuam, quandoquidem ex hoc libro doctrinam suam (which is not true: see the Section following, out of Ribera) confirmauit. Delrius Ies. Vindic. Areopag. cap. 6. And see aboue lit. i. to encline rather vnto their opinion. And to the end they may more authorize the worke by the excellency of the name of that Dionysius, they disgrace the succeeding Churches, as being for many ages generally Id nunc superest ambiguitatis, vix enim quibusdam credibile visum est, tot seculis B. Dionysij Areopagitae tam clari & Apostolici viri libros occultari potuisse: causa prima est Suidae, &c. Quia Catholici obtestatione Dionysij erant obstricti, ne imperitae multitudini, sed solis doctis sua scripta quasi multorum capacitatem excedentia, reuelarent: doctis autem paulatim deficientibus,—for [...]an etiam Hieronymus excellentissimū Areopagitam inter Ecclesiasticos seriptores▪ non commemorauit: quia eius libros tanquam eminentes non putauit ad communem notitiam deputatos, &c. Aliam causam reddit Anastasius Bibliothecarius, cum testatur veram esse Graecorum sententiam prohibentium libros Dionysij per multa secula occultatos, donec per quendam Petrum Romanum (vt author Maximus) ex Bibliotheca Romanae Ecclesiae, quae fida semper custos fuit exemplarium optimorum, deprompti, in G [...]aeciam fuerunt asportati, quos p [...]iùs pauci Graeci nouerant, Latini vix vlli. Del'rio, cap. 8. so vnlearned (as they say) that they were [Page 334] both ignorant, and vncapable of the matters contained in this worke. Which answer we take to be no better then a preuarication, & betraying of their cause. But who would not rather imitate the negligence (as the Orator speaketh in like case) of their more ancients, then the obscure and violent diligence of these new deuisers? especially seeing they seeke to delude their Readers by the fained testimonies of D. Rainolds noteth the coniectures of some Romanists, who obiect Gregory Nazianzene, Origen and Athanasius: hee answereth▪ Gregory Nazianzene doth praise a certaine author, but nameth none: and that the witnesse of Origen also is forged, because that that Origen maketh mention of Arians and Manichees, who did arise neare 200. yeares after that ancient Origen. Rainolds conference with Hart, pag. 417. To this may be added the testimony of their Sixtus Senensis concerning Athanasius: Gregory Nazianzene, Origen, & Liber vnus continens quaestiones 162. Athanasio tribuitur, qui tamen Athanasij non videtur. Suspicor hunc ex varij [...] fratrum scriptis collectum à studioso quopiam, qui in quaestione quarta Theologiam mysticam Dionysij allegat Athanasij seculo ignotam: & quaest. 33. citat etiam Athanasium ipsum, & ab eo etiam sententiam diuersam profert. Sixtus Senens. Biblioth. lib. 4. Tit. Athanasius. Athanasius, as though by three counterfeit and suborned witnesses, they had intended to proue one.
5 Wherefore we iudge it to haue bene a point of sobriety in their Grocinus, sometimes Diuinity-Reader in S. Paules Church of London, when reading his Lectures out of these works attributed vnto Dionysius, Gulielmus Grocinus, summus Theologus Londini in aede D. Paulo sacra enarrationem Hierarchiae coelestis auspicaturus, meditata praefatione multum asserebat hoc Dionysij opus fuisse, vehementer destomachans in eorum impudentiam qui dissentirent: at idem priusquam dimidium operis confecisset, ac gustum attentius cepisset, ingenuè coram auditorio fassus est, verso calculo, sibi non videri id opus Dionysij Areopagitae fuisse. Erasmus annot in Act. 17. although at the first he noted euery one of impudencie, who should dare to denie them to be the proper writings of Dionysius Areopagita; yet before he had halfe finished his Lectures, he confessed ingenuously before his auditorie, that he thought them not to be the works of that learned Dionysius. But we leaue these and At the time of the death of the blessed Virgin, at our Diuines of Rhemes report, and at S. Dennys, and after him Damascene reporteth, all the Apostles then dispersed into diuers nations, were miraculously brought together, sauing Thomas, who came the third day after to Hierusalem to honour her diuine departure and funerall, as the said Dennys writeth, who saith, that himselfe, S. Timothy, & S. Hierotheus were present. M. Hart against D. Rainolds, pag. 414. and the Rhemists annot. in Act. 1. 14. Now the blessed Virgin died the fifteenth yeare after Christs ascension, say the Rhemists. D. Rainolds answereth truly out of Act. 15. 4. and 16. 1. and 17. 34. it was seuenteene or eighteene yeares after Christs ascension before S. Dennys knew Christ. Ibid. pag. 419. other their contradictions about the Author: and now examine the authority of the worke, prouing,
That the bookes which carrie the name of Dionysius, are not so absolute, but that they may admit exception; by the iudgement of our learned Aduersaries.
SECT. 2.
6 If it were granted that this Author was very ancient, who (as Doctor By likelihood Bishop of Alexandria. M. Fulke against the Rhemish Test ament in 2. Thess. 2. Sect. 19. He doth not affirme him to be so ancient, neither could he, Origen liuing about the 290. when as this Dionysius was not extant in the dayes of Athanasius, about the yeare 340. Fulke but onely supposeth) might haue bene for name sake Dionysius Alexandrinus, the scholer of Origen: yet are we to consider, that these works carrie not in them the pretended authority, that we ought by them to be directed in faith: because their subiect matter is especially the celestiall Hierarchy, or distinct orders of Angels, and powers, and dominions celestiall. Now we know that S. Paul called such points 2. Cor. 12. 4. [...],—Nefas est homini ea loqui. things not able to be vttered, and [Page 335] which ought not to be spoken of vnto man: and shall we thinke that his supposed scholer Dionysius durst aduenture to reueale other like obscurities? Let them imagine this, who know not that the ancient Father Nec rehnquentes nos eloquia Domini & Mosen, & reliquos Prophetas qui veritatem pra con [...] uerunt, his credere oportet nihil sanum dicentibus, instabilia autem delirantibus: dicant nobis quae sit rerum inuisibilium natura, ena [...]re [...]t numerum Angelorū, & ordinē Archangelorum, demonstrent thronorum Sacramenta, & doceant diuersit [...]t [...]s dominationum, principat [...]um, potestatum, atque virtutum. Sed non habetis dicere. Irenaus lib. 2. cap. 55. Irenaus accounteth it a matter of dotage to vndertake a manifestation of the nature of things inuisible, as of the number of Angels, order of Arc [...]angels, diuersities of dominations, powers, and vertues. Which kind of presumption And S. Augustine Enchirid. ad Laurent. cap. 58. confesseth that he knoweth not such mysteries, saying, Dicant qui poslunt, si modò probare possunt quod dicunt. S. Augustine seemeth to note, when he saith of such speculators: Let them tell me such things, who can; yet so, that they be able to proue what they tell me.
7 Or if yet their iudgement seeme not fully controllable, let them consult with their owne learned Iesuite Ribera, who can informe them, that Multieam sententiam (concerning the office of Seraphins) vnius authoritate Dionysij lequuntur: verùm grauissimi Patres Graeci & Latini cum sequi noluerunt,—Gregorius Papa Dionysij authoritate noluit acquiescere, ne fortè sacrae Scripturae verbis videretur aduersari; si rem tam abstrutam, ratione nostra meti [...]i velimus, saepè multumue aber [...]abimus. Si [...]utem principatus dicuntur quia &c.—quòd verò quidam existimant, Dionysium haec à Paulo Apostolo accepisle, nec ipse vnquam dixit, non taciturust antum authorem in re tam subti [...]i, & obscurà, nec ipsi probant; imò ità saepè loquuntur, vt non certa sed probabilia dicere se facilè iudicent. Ribera Ies. com. in Heb. 1. num. 99 &c. albeit many are carried with the opinion of Dionysius in a doctrine, namely, concerning the office of Seraphins; yet (saith he) many most graue Fathers, both Greek and Latin, would not accord vnto him; yea, and S. Gregorie would not rest herein, lest in so doing, he might seeme to dissent from the holy Scriptures. As for the names of Angels, he saith, that If Dionysius had learned them of S. Paul, he would not haue concealed it: and concludeth thereof, as of a matter doubtfull and coniecturall. We trust then our Apologists will hold vs excusable, if herein we choose rather to be the scholers of S. Gregorie in not beleeuing any testimonies of Dionysius, fu [...]ther than they do agree with Scriptures. Neuerthelesse if we should deale so b [...]untifully with our Aduersaries, as to allow of the testimonie of this Dionysius, what would the Apologists proue from him?
THE ROMISH APOLOGIE.
He doth (casually and obiter among other things) make mention, ouer and besides the foresaid doctrine of prayer for the dead, Hamelmanus de traditionibus Apostolicis, col. 707. line 27. & col. 736. line 56. and M. Whittaker de sacra Scriptura, pag. 655. ante med. of Apostolicke vnwritten Traditions: of Hamelmanus vbi supra, col. 707. l. 4 & col 732. l. 51. Ch [...]isme: Hamelmanus vbi supra, col. 707. l 49. & col 743. l 4. Consecrations of Monks: and Humtred in Iesuitum. part. 2. pag. 519 circa med. and Luther tom. 2. Witeberge. anno 1562. de Capti [...]. Babyl. fol 84 b. ante med. sixe of our Sacraments.
THE PROTESTANTS APPEALF.
Prouing that the particulars alledged from Dionysius, are not answerable vnto the Apologists pretence.
SECT. 3.
8 For first, Prayer for the dead, which was vsed by Dionysius, (as our D. Fulke hath learnedly obserued) That Dionysius doth not speake of praier for the dead, in the Liturg [...]e, and that which he deliuereth, he expoundeth afterward, not to be a supplication, but rather an interpretation of the mercy of God already performed vpon the partie departed. M. Fulke annot. in 2. Thess. 2. pag. 667. Therefore did the Apologists insert this, without our Author. See this also proued aboue, chap. 8. Sect. 2. was not a supplication, to receiue mercie, but an interpretation, or acknowledgement of mercie receiued.
9 Doubtlesse, if that either need of prayer for the dead to be deliuered from torment, or else the power of prayer to aduance them in blisse, had bene [Page 336] taught by Dionysius, their Cardinall Bellarmine (who Bellarm. lib. 4. de verbo Dei, cap. 7. laboureth to authorize this Author, and citeth him as often as his cause will permit) would not haue (as he See his whole dispute de Purgatorio. doth) pretermitted so necessarie a witnesse in this case.
10 Besides, the place obiected will answer for it selfe. It is true that Dionysius in describing the order of the Christian funerals, saith, that the Bishop or Minister doth Accedens diuinus Antistes ipsi mortuo sanctè precatur, atque post precationem cum ipse salutat, & ordine omnes qui adsunt: precibus quidem à diuinâ benignitate contēdit, vt omnia peccata, quae humana fragilitate commissa sunt, ei qui excessit è vita remittat, & eum in regionem viuorum educat.—Verùm fortassè dices, cur id petat Antistes?—Hoc statuo cum scriptis diuinis, Sanctorum preces in hac vita perutiles esse, si quis bene animo constitutus adeat Sanctum aliquem, & petat vt adiuuet—negligēte diuina humanitate pro benignitate sua, maculas, quas humana fragilitas contraxit. Answering to the question:—Haec Antistes scit promissa esse à scriptis diuinis quae vera sunt, petit autem vt ea eueniant, & dentur ijs, qui rectè vixerunt sancta praemia, ita tamen vt ad Dei imitationem bonitatis similitudine formetur, aliorum ue dona vt sua beneficia poscat, & vera promissa sciat futura, eisque qui adsunt quasi interpres exponat, ea quae ipse ex sancto more & instituto repetat, planè euentura esse ijs, qui in diuina vita hinc migrauerint. Paulò post:—Petit Antistes quae à Deo promissa sunt & planè concedenda: in quo & animi sui constitutionem, quae bonitatis diuinae speciem prae se fert, Deo, cui boni chari sunt, declarat: & eis qui adsunt vt interpres, munera & bona, quae sanctis euentura sunt, exponit. Dionysius Areopag. Eccles. Hierarch. § Haec quidem. pray for remission vnto the dead, for the escapes committed onely by humane frailtie: but because he had taught, that euery holy and faithfull seruant of God, did immediatly attaine vnto the ioyes of heauen, he moueth this question, Why then doth the Minister pray to God to helpe him, and what can be the vse of such prayers? For resolution hereof he first sheweth, that God of his mercy doth according to his promise and gracious bountie, pardon such infirmities: and in the end concludeth, that by that manner of prayer the Minister doth nothing else, in regard of God, but expresse his affection of charity vnto him who is deare in Gods sight, and his faith in auouching the truth of Gods promise, in declaring that he will certainly accept of the soule of the departed: and in respect of the men there present, he doth expound vnto them the certaintie of that hope. So that it may rather be called a protestation then a supplication, as the circumstances of the testimonie do sufficiently proue.
11 That which may make this question questionlesse, is to obserue that Dionysius in the same contemplation doth according vnto Scriptures, range the soules departed into but two companies, wicked and godly; and of these later he doth professe, that Qui verò sancti vixerunt—Dei vera certaque spe promissa Dei spectantes, diuinae laetitiae pleni ad mortis extremum tanquam ad finem certaminum proficiscuntur.—Verùm Deus prohibeat ne quis sanctus vir in huiusmodi errores incidat, sed sciant se totos iucundam gratam que requiem esse adepturos,—& diuina voluptate complentur propterea quòd mutationem in peius iam non timeant, sed aeternorum bonorum, quae adepti sunt, certò sciant aeternam iam sibi fore possessionem.—Propinqui eius qui mortuus est, pro iure propinquitatis & morum similitudine beatum cum dicunt, quòd ad victoriae finem peroptatò peruenerit & victoriae authori gratias cum cantu agunt, & propterea sibi similem requiem optant. Dionys. Eccles. Hierarch. Perionio Interprete. §. Haec quidem. Compare these with that which hath bene deliuered out of Dionysius aboue, cap. 8. §. 2. when they are dying, they are filled with diuine comfort in their assured and certaine hope, that when they yeeld vp the ghosts, they shall not fall into a worse state, but possesse eternall life. But when? Now when they die, saith Dionysius; that is (as Cardinall Bellarmine expoundeth it) Nota dicere Dionysium à morte hominis statim consequi immortalitatem. Bellarm. lib. 1. de Beat. Sanct. cap. 4. §. Secundus sit. immediatly after death. Vpon the truth of which profession, the faithfull Christians, who do honest and honor his funerals, do vse to congratulate his state of victory with Psalmes of ioy, and wish that they may be made partakers of the same rest. Which argueth no lesse difference betweene the specified profession of Dionysius, & the now Romish, then there is betweene doubtfulnes in the soule departing, and certain and assured hope between feare and full ioy: or as between the dolefull sighs of the by-standers, and their ioyous songs of deliuerance: and consequently as between a Purgatory torment, and a glorious and happy triumph.
12 Of Monks we haue spoken at large, where the Romish order of Monasticall life, is confessed not to be so old as the age of Dionysius Areopagita, by many yeares.
[Page 337] 13 Howsoeuer, the Traditions which they would deriue from Dionysius (as we may perceiue by the Apologists account) are neither many: nor yet (if they be rightly conceiued) very weightie. The principall matter is that which they alledge concerning Chrisme and the Sacraments: which we are to discusse, and shew,
That the now doctrine of the Romish Church concerning their seuen Sacraments, is not from the Catholicke faith of the ancient Fathers, or of the alledged Dionysius.
SECT. 4.
14 What a proper and true Sacrament is in the Romish doctrine, their Costerus hath defined, saying, that Sacramentum est diuinae & inuisibilis gratiae externum signum & visibile, à Christo institutum, vt per id quisque Dei gratiam accipiat atque sanctificationem vi ipsius sacramenti. C [...] sterus Ies. Enchirid. it is an outward and visible signe of some diuine and inuisible grace: by vertue of the which Sacrament the Receiuer obtaineth grace and sanctification. The number of this kind of Sacraments the Councell of Si quis dixerit aut plura esse Sacramenta, aut pauciora quàm septem, viz. Bapt. Confirm. Eucharist, Poenit. Extrē. vnct. Ord. Matrim. aut aliquid horū non esse verè & propriè Sacramentum, Anathema sit. Conc. Trid. Sess. 7. Can. 1. Trent hath reduced vnto seuen, Baptisme, Confirmation, Eucharist, Penance, Extreme Vnction, Priestly Orders, Matrimonie; denouncing that man Anathema who shal say, that any of these is not truly and properly a Sacrament, or that the number of true Sacraments is either more or lesse then seuen, Si quis dixerit Sacramenta nouae legis non esse a Christo instituta, Anathema sit. Conc. Trid. ibid. which (they say) were instituted of Christ: whom (with vs) they confesse to be the Sacramentosolum Christum esse. Bellar. lib. 1. de Sacram. cap. 23. onely Author of a Sacrament.
15 We will not put our Aduersaries to proue by Scripture, that either their seuen Sacraments are properly Sacraments, or else that the number of true Sacraments is iust seuen: because when they are brought vnto this triall, we cannot but pitie their See a tast in the next Section. perplexities. For their inferences are little better then was that argument vsed by their Patriarch of Venice in the Councell of Trent, Dominica Quadrages. anno 1563. Tyraboscus Venetiarum Patriarcha orationem habuit in Concil. Trid. Mundi creationi (inquit) finis septimo die impositus est▪ saturando populo quinque panes, & duo pisces, quae septem efficiunt, suffecerunt. Quod D. Philippo dictum est, Ducentorum denariorum panes non sufficere; hunc habet sensum, veteris nempe & noui Testamenti mysteria, populo illuminando non satis esse. At quomodo Concilium panes saturando populo inucmet? septem nempe constituendo Sacramenta. Gentillet. Exam. Conc. Trid. lib. 4. Sess. 22. num. 26. who from that history of Christ [feeding so many thousands with fiue loues and two fishes,] which make vp in all, the number of seuen, and whereof Christ said, [It is sufficient,] did (as our Gentilletus reporteth) conclude, that from the sence of that place the Sacraments of the Church must be fully seuen. Our present charge is to seeke the voice of Antiquitie.
16 Herein our Aduersaries seeme to be confident, saying, that Fundatur autem haec veritas in Ecclesiastica Traditione, quae docet Christum illa septem iustituisse; & non plura. Suarez Ies. Tom. 3. disp. 12. §. 1. the truth of this assertion, viz. the Sacraments are neither more nor fewer then seuen, is grounded vpon Ecclesiasticall Tradition, which teacheth that Christ did institute these seuen. But being required to proue the exact necessity of this number of seuen out of the Fathers, they answer, that they are not to be charged to shew Non debere aduersarios petere à nobis vt ostendamus in Scripturis aut Patribus nomen septenarij numeri Sacramentorum: Scriptura enim & Patres non scripserunt Catechismum. Bellar. lib. 2. de effect. Sacram. cap. 24. either out of Scriptures, or out of Fathers the name of seuen Sacraments, because the Fathers writ no Catechismes. We exact not the name of the number seuen, but onely as two and three make fiue, so would we haue demonstration [Page 338] that any of the Fathers in any place, writing of the Sacraments of the new Testament, did giue any certaine intimation of the number of seuen? They answer, that although this set number of seuen, is not intimated by any Father, Satis est quòd Patres in varijs locis, aut certè varij eiusdem aetatis Patres omnium septē Sacramentorum alicubi meminerint. Bellarm. lib. 2. de Sacram. in genere, cap. 27. Tametsi Patres non omninò numerent simul in aliquo loco Sacramenta septem; tamen &c. Greg. Valen. Ies. lib. de numero Sacram. cap. 1. yet must we be content, that here & there they haue mentioned them. Which is knowne to be a lame and halting consequence, to any one who remembreth that the Fathers vsed to extend the name of Sacramēt vnto many things which our Aduersaries themselues know to be no proper Sacraments; as for example, August lib. 2. de pecea. merit. & remiss. cap. 26 Cibum sanctificatum, qui Catechumenis dabatur Sacramentum appellat. Et lib. 4. de Symb. cap. 1. Exorcismos Sacramenta appellat: lib. 19. contra Faustum Manichaeum, cap. 14. Crucis signum Sacramentum nominat. Suarez Ies. Tom. 3. disp. 14. §. 2. Thus is obiected, wherunto afterwards he answereth, that the word Sacrament among the Fathers was vsed largo modo. meate giuen vnto the Catechumenists: the signe of the Crosse: yea and the August. de bono coniugali, cap. 18. Sacramentum plurium vxorum significat multitudinem omnium terrarum Deo subiectam. Polygamie, or multitude of wiues, which the Patriarchs did enioy, S. Augustine doth terme by the name of Sacraments. Why then should we not rather be directed by the testimonies of Fathers, where (as our August. epist. 118. lib. 3. doctr. Christ. cap. 9. Ambros. lib. de. Sacram. Iustinus Martyr Apol. 2. Tertull. lib 4. contra Marc. cap. 34. Cyril. de Cateches. Kemnitius Exam. Conc. Trid. de Sacram. part 2. Authors haue obserued) the Fathers intreating more precisely of the Sacraments of the new Testament, do onely expresse two, Baptisme, and the Eucharist: amongst others, S. Ambrose in his Treatise properly written of the Sacraments, and S. Cyril in his booke intituled a Catechisme?
17 As for their Dionysius, it may be that Protestants (answering vnto him as he was obiected by the Romanists, to confirme sixe Sacraments,) might generally answer (not as confessing, but onely as supposing that he taught sixe) by denying his authority: for their owne learned Cardinall Dionysius in Eccles. Hierarch. Tractar de Bapt. & Euchar.—Item de consecratione olei, de ordin. Clericorum—caetera tria omisit,—nec tamen ignorauit sacram Poenit. Bellar. lib. 2. de effect. Sacram cap. 27. §. Ad. Bellarmine can find in him but fiue, and we thinke he would not haue willingly missed of his account. And yet of those fiue he might well abate one, if not three; for Dionysius doth no more esteeme the consecration by oyle to be a Sacrament, then he doth the Mentioned by Dionysius in the same place. annointing with oyle the corps of the dead, in testimony of the hope of resurrection: which ceremony the Church of Rome doth neither vse, nor Quae sine dubio Sacramentum non erat, sed pia quaedam caeremonia. Suarez Ies. Tom. 4. disp. 39. sect. 1. num. 10. approue for a Sacrament. So that by their consequence taken from the authority of Dionysius, to proue six, they are chargeable to allow an eighth; so vnreasonable is their reason takē from this witnesse.
18 What then is the greatest strength of the Romish defence for seuen? Hanc veritatem insinuauerat Conc. Florentinum, expressiùs verò Trid Conc. Sess. 7. cap. 1. Suarez Ies. Tom. 3. disp. 12. Sect. 1. §. Secundo. The Councell of Florence (say they) did insinuate this truth: and the Councell of Trent did expresly define it. Vpon this foundation dependeth their last resolutiō of seuen, Ergo Id quod Ecclesia Christi de numero Sacramentorum tradit, id sine omni dubitatione credendum est: sed Ecclesia tradit non esse vel plura vel pauciora. Ergo. Greg. de Valen. Ies. lib. de numero Sacram. cap. 1. we must beleeue that there are neither more, nor fewer then seuen. But if not the silence of ancient Fathers, who haue neuer taught this, yet the ingenuous confessions of their owne brethren must somewhat preiudice their conclusion. Heare therefore
The Romish number of seuen proper Sacraments abated, by the confession of our learned Aduersaries.
SECT. 5.
19 Let vs remember, when we speake of Sacraments, what we haue [Page 339] in question: first we talke of Sacraments properly so called: for if we should speake of improper Sacraments, which are mentioned of ancient Fathers, our Aduersarie will not denie, that not onely seuen, but euen So many as there be signes of holy things. seuentie seuen Sacraments might be named. Next, in all proper Sacraments they and we See aboue §. 3. require, that they haue their institution from Christ, and a power of conferring sanctifying grace vpon euery rightly constituted and prepared receiuer: and of this kind they haue propounded fully and onely seuen, to be beleeued vnder the danger of Anathema and curse vpon euery soule that shall except against any one of them.
20 Now then let them but giue vs leaue to beleeue their owne Authors, & we shal easily manifest, that this their profession concerning the nū ber of Sacraments was not held Catholicke, no not in the Church of Rome, vntill more then a thousand yeares after Christ: for Non temerè quemquam repeties ante Petrum Lombardum, qui certū aliquem ac definitum numerū Sacramentorum statuerat. Et de his septem non omnes quidem Scholastici [...]què propriè Sacramenta vocabāt. Cassander Consult▪ art. 13. vntill the daies of Peter Lombard (who liued about the yeare 1151,) you shal scarce find any author (saith their Cassander) who set downe any certaine and definite number of Sacraments: neither did all the Schoolemen call all those seuen, proper Sacraments. We may trie the truth of this generall assertion by three particular instances.
21 First, two of their ancient Schoole, to wit, Confirmationem non esse à Christo institutam, falsa opinio suit, & post Ecclesiae declarationes planè est haeretica.—Alensem eodē tempore refutauit Albertus magous, & Thomas. Greg. Valē. Ies. de num. Sacr. cap. 3. §. Verum. Alensis and Holcottus negat Confirmationem esse propriè Sacramentum. Cassander quo supra. Holcot, were licenced in their times to See aboue §. 3. denie that confirmation was from Christs institution: and we know that (as their Councell of Trent hath truly defined) * onely Christ can institute a proper Sacrament.
22 Secondy, Matrimonie is numbred among the seuen, which their Coūcel of Si quis dixerit &c. Conc. Trid. Sess. 24. can. 1. Trent hath discerned to be properly a Sacramēt, instituted of Christ, and conferring grace. Neuerthelesse their profound Doctor Ex nostris Catholicis vnus est Durandus, qui Matrimonium Sacramentum non nisi aequiuocè dici posse disputat. Bellar. lib. 1. de Sacram. cap. 5. §. Quae etiam. Durand (as Cardinall Bellarmine testifieth,) iudged it not to be properly a Sacrament: and both he & the chiefe master of the Romish Schoole taught, that De Matrimonio non modò Petrus Lombardus negauit in eo conferri gratiam, sed longè post cum Durandus disert▪ inquit, non esse Matrimonium vniuocè Sacramentum, sicut alia nouae legis Sacramenta; nam nec conferre gratiam non habenti: non esse itaque propriè & strictè dictum Sacramentum. in 4. dist. 26. q. 3. Cassander Consult. art. 13. it hath not the vertue of conferring of grace. We omit other particulars, and giue an instance of the fundamentall stay of our Aduersaries faith
23 Thirdly therfore Extreme vnction is questioned of: the Tridēt Decree doth fasten a curse vpō euery one that Si quis dixerit Extremam vnctionem non esse propriè Sacramentum à Christo institutum, & à B. Iacobo (cap. 5.) promulgatum, Anathema sit. Conc. Trid. Sess. 14. shal denie it to be properly a Sacrament, which was instituted by Christ: but why do they beleeue that it was instituted by Christ? Si non fuisset à Christo institutum, ex hoc lequeretur non esse verum Sacramentum. Suarez Ies. Tom. 4. disp. 39. Sect. 2. num. 1. See Costerus aboue Sect. 3. Because (say they) if it were not ordained by Christ, it cannot be accounted properly a Sacrament. Which they professe (as they say) Sacramentum hoc fuisse à Christo institutūm, semper fuit communior opinio Scholasticorum, & nunc est de fide definita in Conc. Trid. Sess. 14. Can. 1. in particulari de hoc Sacramento, & in gener. Sess. 7. can. 1. Nam omnia Sacramenta nouae legis sunt à Christo instituta, Suarez Tom. 4. disp. 39. Sect. 2. according vnto the common opinion of Diuines, and the late definition of their foresaid Councell of Trent: notwithstanding they do confesse, that in their more ancient Schoole Cardinall Hugo de sancto Victore, whom for the excellency of his iudgement See the Catalogue of Authors before these bookes. they haue called the Augustine of his age; and Peter Lombard, sirnamed by them the See the Catalogue of Authors before these bookes. Master of their Schooles; and Bonauenture, who for his exquisite iudgement is intituled by them a See the Catalogue of Authors before these bookes. Seraphicalll Doctor, together with [Page 340] Alensis and Altisiodorus, the singular Schoolmen of their time; these Nonnulli negârunt hoc Sacramentum fuisse á Christo institutum, ex quo planè sequebatur non esse verum Sacramentum: Ipsi verò consequens non admittunt, qui putant posse esse Sacramentum ab Apostolis institutum. Ita verò sensit Hugo de sancto Victore, lib. 2. de Sacram. ca. 2. quem secutus est Magister in 4. dist. 23. Bonauentura ibid. art. 2. Alensis qaaest. 8. membro 2. Altisiodorus, l 4. Sum. Tráct. 7. cap. 1. Suarez quo supr. did not thinke this Extreme vnction to haue bene instituted by Christ; and consequently, (although vnwittingly) haue they denied it to be a Sacrament, as saith their Iesuite Suarez.
24 Necessarie therefore it is, (according to the definition of their last Councell) they proue the institution thereof from Christ, before it may be presumed to be a right and perfect Sacrament. The first place of Scripture, which they produce, is Mark, 6. 13; where the Apostles are said to haue [annointed many sick, and healed them:] which place their Iesuit Et vngebant multos oleo, & sanabant, Marc. 6. 13.] Vbi Sacramentū ést, si hic non est? Enimuerò qui hîc de Sacramento Extremae vncti onis agi negat, ad tollendum hoc Sacramentum, aut malignè, si haereticus, aut impudenter, si Catholicus est, gradum facit. Maldon. Ies. com. in Marc. 6. Maldonate so confidently teacheth to proue the Sacrament of Extreme vnction, that he dare aske, Where is it proued, if not in this text? which was also the opinion of Hoc testimonio vtuntur ad hoc dogma comprobandum, Waldensis Tom. 2. de Sacram. cap 163: Castro contra haereses, verbo extrem. vnct & Petrus à Soto lect. 1. de hoc Sacram. Suarez Ies. Tom. 4. disp 39. their Waldensis, Alphonsus à Castro, and Soto. But this defence, the same Nunc autem non [...]ullos ex authoribus nostris in haereticorum castris recognoscens, timeo ne dum in haereticos tela conijcio, aliqu [...]m fortè C [...]tholicum fe [...]am: mitto illos paulò vetustiores, quos prohibet reuerentia nominare, quosque a tas nondum noua [...] experta haere [...]es excu [...]at. Quid attinebat, vigente iam Lutheranorum haeresi, Catholicos doctosue vi [...]os dice [...]e, scriptisu [...] [...] dare—non hic de Sacramento Extremae vnctionis agi? Maldon. Ies. com. in Marc. 6. 13. Maldonate saith, is oppugned and disclaimed by diuerse Catholicks, both before and since the doctrine of Protestants, whom he forbeareth to smite, lest (as he saith) he might hit his owne fellowes: among whom we may reckon their Cardinall Illud oleum Marc 6. non erat hoc Sacramentum Extremae vnctionis, quia Apostoli hoc vtebantur, illa vnctione aut solùm aut praecipuè ad curationem morbi corporalis. Bellar. lib. 1. de Extrem. vnct. cap. 2. Nihilominus verius censeo illam vnctionem, quá Marc. 6. vtebantur Apostoli, non [...]u [...]sse verum Sacramentum Extremae vnctionis, which he proueth by many arguments. Suarez Ies. Tom. [...]. disp. 39. § 1. n [...]m. 4. Bellarmine, and Iesuite Suarez, who say and proue, that the oyle spoken of in the Euangelist Marke, was not the Sacrament of Extreme vnction: confirming this by the iudgement of the Conc. Trident. expendens locum Marci, dicit Sacramentum hoc ibi insinuatum non [...]uisle, vt intelligamus etiam ex mente Concilij non esse pa [...]em vim horum testimoniorum (Iac. 5. & Marc. 6.) immeritóque citatos authores illa aequiparate. Suarez Ies. tom. 4. disp. 30 §. 1. num. 9. Councell of Trent. Will he call these See lit. o. impudent?
25 Their next place is from S. Iames, chap. 5. wherein whosoeuer shall not confesse that the Sacrament of Extreme vnction is published, is by the same See aboue at the letter, g. Councell made obnoxious and subiect vnto the curse of an Anathema: and yet before that Councell their learned Ex hoc loco nec e [...] ve [...]bis, nec ex effectibus colligitur extrema vnctio illa miraculosa▪ quam Christus instituit sanaudis aeg [...]otis,—nam textus promi [...]tit alleuationem infirmi, & de remissione peccatorum non nisi conditionaliter loquitur: at vnctio Extrema non nisi in mortis articulo adhibetur, & directè tendit ad remissionem peccatorum, &c. Caiet. in Iac. 5. Cardinall doubted not to publish in his bookes, that the Sacrament of Extreme vnction cannot be proued by that text, either from the words, or from the effects, which by that vnction do properly concerne the healing of bodily diseases. Which may be confirmed by the Olim haec vnctio non vt hod [...]è ferè fit, ad extremum vsque vitae periculum & valetudinem iam deploratam differebatur.—A little before: Olim—Haec forma verborum adhiberi solet [Vngo te oleo sancto, &c. Obsecrās, fugatis omnibus doloribus & incommoditatibus corporis tui, recuperetur in te virtus & salus, quatenùs per huiusmodi operationem mysterij—pristinam sanitate [...] recipere mereare.] Ex qua forma constat, hanc vnctionem non modò ad remissionem peccatorum, & animi corroborationem, sed etiam ad morbi corporalis leuationem pertinere; id quod forma benedictionis olei Ambrosiana & Romana significat: in qua inter caetera oratur, vt prosit febribus, paralyticis, &c. Cassander Consult. art. 22. Of corporall cures in antiquitie. [...]euardentius com. in Iac. 5. deliuereth many examples out of Tertull. ad 5. cap. Out of Hieron, in vita Hilar. and out of the Constitutions of Clemens Pope of Rome. confessed practise of antiquity, as appeareth in the forme of the Roman annointing, and of other more ancient examples, which teach, that the annointing was anciently vsed for the restoring of the sicke vnto health, and not, as it is now, referred vnto the time that a man is pass all hope of recouerie. Now then,
We conclude.
SECT. 6.
26 Consider what hath bene confessed by our Aduersaries, viz. that the obiected See §. 1. Author, named Dionysius, is not so currant, nor his §. 2. authoritie so absolute, nor his §. 4. 5. particulars of praier for the dead, Monks, Traditions, and Sacraments so pertinent, as our Aduersaries would pretend: whose now article of §. 4. faith, concerning the iust nūber of seuen Sacraments, hath bene tried by the confession of their Doctors to be but newly imposed, especially in these §. 5. three, Confirmation, Matrimonie, and Extreme vnction. So may we perceiue the inualiditie, if not iniquitie of the Romish claime. How much more sensible will this be, if we should instance from Dionysius, against the Romish doctrine of multitude of ceremonies, priuate Masse, proper Sacrifice, Purgatory torment, praiers in an vnknowne tongue, and other controuerted Articles, as they are now professed in the Romane Church? From Dionysius they flie vnto Hermes.
CHAP. XXVII. Of the faith of Herme [...].
THE ROMISH APOLOGIE.
That also the booke of Hermes entituled Pastor, affoordeth in like manner testimony or groundworke of Abraham Scultetus in medulla Theolog. &c. pag. 467 post med. freewill and monasticall solitude: of Hamelmanus de trad. Apost. col. 252. fine, & col. 253. initio, & col. 254. line 38. and Abraham Scultetus vbi supra, pag. 467. post med. Purgatory, and praier for the dead: of Hamelmamus vbi supta, col. 253. l. 54. & col. 254 l. 49. Merite and Iustification of works: of professed Chastitie Hamelmanus vbi supra, col. 251. line 48. & col. 254. l. 30. in Ministers: of Hamelmanus vbi supra, col. 254. l. 36. fasting from certaine meats: of Ibidem col. 253. line 46. the innocent parties remaining vnmaried in case of adulterie: of Kemnitius examen. Concil. Trident. part 4. pag. 127. 2. prope finem. works of supererogation: & of Hamelmanus vbi supra, col. 254. l. 53. saith, Fuit igitur bonum Papismi initium impurus ille liber Pastoris, vel Hermetis. Poperie. And though in the primitiue Church some question Vide Eusebium hist. lib. 3. cap. 3. prope finem. was made of this booke, as whether it were Canonicall Scripture or not, (many Fathers It was thought to be sacred, and for such alledged by Origen lib. 10. in epist. ad Roman. Tertullian lib. de oratione. Clemens Alexan. lib. 6. Strom. Athanasiut in libro de decretis Nicen. Synod. Cassianus collat. 13. c. 12. and by Irenaeus lib. 4. cap. 37. thinking that it was;) yet is it confessed to haue bene receiued at the least for Hamelmanus vbi supra, col. 254. line 24. saith, Illum pro ecclesiastico habuerunt quidem Patres: and col. 730. line 25. he saith, Hermet i [...] libellus qui dicitur Pastor. est olim aliquando in numerum ecclesiasticorum librorum relatus: in so much as Eusebius hist. lib. 3. cap. 3. Ruffinus in Simbolum, & Hieron. in catal. do commend this booke for profitable: and so M. Whittaker de sacra Scriptura, p. 93. fine, confesseth of Hierome. Ecclesiasticall, and the authority thereof to haue bene so many ages since specially alledged Hamelmanus vbi supra, col. 253. line 10. saith, Liber Pastoris videtur receptus esse ab Irenaeo & Clemente. And col. 255. line 42. he saith: Ostendit E [...]sebius à quibusdam librum pastoris receptum esse, & imprimis ab Irenaeo, sic & Origenes l. 1. d [...] Principijs c. 3. citat qu [...]dam ex libr [...] Pastoris eiusque libri lectionem commendat: hom. 13. in Ezech. by Origen, Clement, and Irenaeus, who liued next to those Apostles times.
THE PROTESTANTS APPEALE: Prouing the vnworthinesse of the authoritie of this booke; from the testimonies of our learned Aduersaries.
SECT. 1.
BEfore we speake of the faith of Hermes, necessarie it is, that we shew what may be our faith of this Hermes, which booke the Apologists contend to proue to haue bene in the Church, if not of Canonicall, yet at least of Ecclesiasticall authority. But what hath bene, and what ought to be our estimation hereof, the Apologists might haue learned, if not from the iudgement of our Scultetus & other Protestants by them alledged, who account of them to be Libri vt venusti, ita fabulosi sunt, &c. Scultetus in the place cited by the Apologists. fine, but fabulous, yet from the censure of their owne best approued Doctors.
2 First, Sixtus Senensis examining the credit of this booke of Hermes, aliâs Pastor, saith, that Hoc opus olim publicè in quibusdam Graeciae Ecclesijs legebatur ad institutionem eorum, qui primis ad fidei institut. instruebantur clementis; multiue veteres Patres eius testimonijs ad dogmatum confirmationem vsi sunt: post quo [...]um tempora authoritas huius libri paulatim defecit, & à Gelasio demum inter Scripturas dubiae fidei reiecta est, vt arbitror, ad haereticorum subuersionem, qui inde execrabilium dogmatum praesidia assumebant. Sixtus Senensis Bibl. lib 2. Tit. Hermes. the authority hereof decayed, and was accounted by Pope Gelasius among the Authors of suspected credit: which Gelasius did, as I thinke, (saith Senensis) for the subuersion of those hereticks, who from that booke did gather strength for the maintenance of their execrable opinions.
3 Secondly, Cardinall Liber Hermae seu Hermetis, qui inscriptus est Pastor, quibu [...]dam antiquis optimè notus ac probatus fuit,—nouit eum atque frequenter citat Origenes, qui tam [...]n eum à nonnullis contemni tradit, vt planè appareat, hand integram solidamue fidem apud omnes meruisse. (n. 4.) Quod autem ad Latinos pertinet, sic eis liber innotuit, vt tamen eum ipsi inter eorum Apocryphorum genera adnumerarint, quae legi in Ecclesia possint, non tamen citari deb [...]re ad fidem Catholicam astruendam: hac enim censura à maioribus fuisse notatum Tertullianus affirmat: ipse autem posteà ipsum respuit, quòd reciperet moechi poenitentiam contra pleudoparacleti doctrinam; ait enim, [Sed cred [...]rem tibi, si Scriptura pastoris, quae sola moechos amat, diuino inst: umento meruisset incidi: si non ab omni Concilio Ecclesiarum etiam vestrarum inter Apocrypha & falsa iudicaretur, adultera & ipsa, & indè patrona sociorum.] Haec Tertullianus, planè significans Pastorem librum extra claslem diuinorum librorum esse reiectū, quòd plus aequo quidam illi fauissent,—De codem agens Ruffinus, haec ait, [Haec legi quidem in Ecclesijs voluerunt, non tamen proferri ad authoritatem ex his fidei confirmandam.] haec Ruffinus. Eadem quoque ratione idem liber i sancto Prospe [...]o, aduersus collatorem agente, qui eius authoritate errorem suum tueri conatus fuit, nullius planè authoritatis est iudicatus. Sed & i Gelasio aequè inter Apocrypha recensetur; vsos eo quoque fuisse Arianos ad suam haeresin confirmandam, testatur S. Athanasius, &c. Cardinalis Baronius anno Christi 159. num. 5. 6. Baronius saith of the same booke, that Origen indeed cited it, but confesseth also that it was contemned of some in his time: which the Latine Fathers reckoned in the number of those Apocryphall bookes that were read for instructions in maners, but not for confirmation of any matter of faith: which Tertullian afterwards did abhorre, calling it adulterous: which S. Prosper, in his dispute with one, who thereby would haue confirmed an error, did esteeme of no authority: and from which the Arrian hereticks (as witnesseth Athanasius) did confirme their heresies.
4 Our third witnesse is Cardinal Vox Apocryphus Graeca est, & rem occultam & reconditam significat.—Porrò Ecclesiastici scriptores non semper hanc vocem eodem modo vsurpant: interdum vocant Apocryphas scripturas eas, quas non est certum an sint [...]anonicae & diuinae, etiamfi satis constet nullos in ijs errores inueniri: sic Hieronymus in Galeato, &c. Interdum vocant Apocryphos eos libros, qui errores admixtos habent: sic vtitur hae voce Origen. Hieron. August. quam significationem sequutus Gelasius in decreto de libtis Ecclesiasticis: eos libros vocat Apocryphos, qui sunt editi ab authoribus haereticis, vel certè suspectis.—Nec minus Apocryphus censendus est liber Hermetis, qui inscribitur Pastor, tametsi enim eum diuinitus inspiratum putauerit Origenes, & ex eo testimonia proferant Tertull. & alij, tamen disertis verbis eum à Canone reijcit Gelasius in decreto de libris Ecclesiasticis. Bellar. lib. 1. de verbo Dei cap. 20. §. Igitur vox. & §. Nec minus librum Hermetis, qui ins [...]bitur Pastor. disertis ver bis à canone reijcit Gelasius,—& Athanasius,—& idem etiam Athanasius in libro de decretis Nicaenae Synodi, & Theodoretus Arianos, qui ex hoc libro testimonia petebant, dicunt ex libro non canonico testimonia petijs [...]e. Bellar. lib. 1. de verbo Dei, cap. 20. Bellarmine, who testifieth, that whereas the word Apocrypha hath a double sence, either to signify books, which are not fully diuine and Canonicall, albeit they contained no error; or else such bookes, wherein there was an admixture of errors: in this sence Gelasius in his Decree cōcerning books Ecclesiastical, did call the books Apocryphall, the authors whereof he either iudged to haue bene heretiks, or at least suspected; among which he nūbreth Hermes. Which [Page 343] the Decree it selfe, made by Quae ab haereticis, siue schismaticis conscripta vel praedicata sunt, nulla tenu [...] r [...]cipit Ecclesia Catholica Romana; nam è quibus pauca, quae ad memoriam venerunt, & quae à Catholicis vitāda sunt, credimus esse subdenda imprimis &c.—Item & libet Pastoris Apocryphus, & libri omnes quos fecit Lenticius discipulus diabolt, Apocryphi &c. And Gelasius concludeth his decree, concerning these bookes, thus: Haec & omnia his similia &c. non solum repudiata, verumetiam ab omni Romana Ecclesia eliminata, at que cum suis authoribus & sequacibus cum Anathematis indissolubili vinculo confitemur esse damnata. Gelasius Papa apud Gratian. dist. 15. cap. 3. Gelasius against it, doth fully discouer, in the end concluding thus; All such like we confesse not only to be refused of the Romane Church, but also to be cast out and abandoned, and finally with all the authors and allowers of them, to be with an vnseparable curse of an Anathema vtterly condemned.
5 Thus (we see) how farre these Apologists haue bene transported with preiudice, the nource of all errours; who (that they might draw Protestants into the suspition of contumacy, for reiecting the authority of an author intituled Hermes, or Pastor,) haue honoured him with an opinion of S. Pauls scholer, and haue approued his authority, as being at the least, Ecclesiasticall; neuer regarding either the exact iudgement of Protestants in refusing it, or else the confessions of their owne most authorized Doctors in commending the wisdome of some ancients, who haue contemned it as false and adulterous: but notwithstanding such euidence, do by the sentences of this Author piece out a part of their artificial Catholicke Apologie. Now what shal it aduantage them if Protestants haue granted that there is in this booke Poperie, wherein their owne Romanists confesse so many seeds of heresie to be found?
6 Neuerthelesse, in the bookes of Hermes, which are put into their Bibliotheke of holy Fathers, few of their particulars can be found; in so much as our greatest Bellarmine in these seuerall controuersies, where he seeketh to proue these particulars of Freewill, &c. although he cite Dionysius Areopagita for votum continentiae; yet the authoritie of this Hermes he pretermitteth in these questions. Aduersary, when he would haue euery part of Poperie seeme to be most absolute, yet hath not confirmed almost any one point by any testimonie of this Hermes. The Apologists now hasten to the last point, but with what speed, the premisses may teach vs to gesse, and the sequele will accordingly demonstrate.
CHAP. XXVIII. Of their last Argument from Antiquitie: taken from the Rule of S. Augustine.
THE ROMISH APOLOGIE.
14 Fourteenthly, whereas the Lord Archbishop of Ca [...]terbury doth against Cartwright learnedly and truly vrge this generall rule or proofe of Apostolicke doctrine, saying, M. Whitgift in his defence, &c. pag. 351. For so much as the originall and beginning of these names, Metropolitane, Archbishop, &c. such is their antiquitie, cannot be found so farre as I haue read, it is to be supposed they haue their originall from the Apostles themselues. For as I remember S. Augustine hath this rule in his 118. Epistle. In so much as he yet further saith in proofe of this rule, M. Whitgift vbi supra, pag. 352. It is of credit with the writers of out time, namely with M. Zuinglius, M. Caluin, and M. Gualter, and surely I thinke no learned man doth dissent from them.
It is now by the premisses made more then euident, that the seuerall doctrines of our faith, are according to this rule, no lesse free from all noted and knowne beginning since the Apostles times, then are the other foresaid doctrines of Metropolitanes, and Archbishops: a thing so manifest, that M. Cartwright (though our great aduersarie) doubteth not yet further to [Page 344] acknowledge the same, saying therefore of this very rule in plaine words, See M. Cartwrights words in M. Whitgifts foresaid defence &c. pag. 352. initio. That thereby a window is open to bring in all Popery: and M. Cartwright alledged ibid. pag. 103. paulò ante med I appeale (saith he) to the iudgement of all men, if this be not to bring in Popery againe, to allow of S. Augustines saying: &c. So euidently do our owne learned Aduersaries, confirme and proue our foresaid Catholike Religion, whereto we were so many ages since conuerted, to be vndoubtedly Apostolicke.
THE PROTESTANTS APPEALE.
SECT. 1.
WEll may we thinke that the Apologists by See before in the question of Traditions, Chap. 25. twice instancing in this argument, haue put therein a double confidence. Which whether it proceed from the strength of good consequence, and not rather from the weaknesse of their iudgement, we permit vnto the equall censure of our Reader, after that we haue discussed these foure points. 1. what was the rule of S. Augustine deliuered, which is the subiect of this dispute. 2. what is the argument of our reuerend Bishop from that rule. 3. the inference of M. Cartwright from that argument. 4 the collection of the Apologists vpon that inference, and conclusion. To beginne at the first,
The rule of S. Augustine.
SECT. 2.
2 S. Augustine, who consonantly vnto other Fathers had pronounced of See before Chap. 25. all things necessary to be beleeued, that they are contained in Scripture, (wherby is auouched the sufficiency of Scripture in all doctrines of faith,) he in the place now obiected (being the 118. Epistle ad Ianuarium,) deliuereth rules concerning onely the rites and ceremonies of the Church: whereof some were then vsed vniuersally in all Christian Churches, as namely the solemne and yearly celebrations of the daies of Christs passion, resurrection, and ascension, &c. Of this kind of custome he giueth this Axiome; Illa autem quae non scripta sunt sed tradita custodimus, quae quidem toto terrarum orbe obseruantur, dantur intelligi vel ab ipsis Apostolis, vel plenarijs Concilijs, quorum est in Ecclesia celebetrima authoritas, commendata atque statuta retineri, sicut quòd Dominici passio, & resurrectio, & ascensio in coelum, & aduentus de coelo Spiritus sancti, anniuersaria solennitate celebrantur: & si quid aliud quod seruatur ab vniuersa quacunque se diffundit Ecclesia. August. epist. 118. ad Ianuar. cap. 1. & paulò post. cap. 5. Similiter enamsi quod horum tota per orbem frequentat Ecclesia, nam hoc quin ita faciendum sit, insolentissimae est insaniae. Ibidem. Whatsoeuer is not written, but is deliuered by Tradition, and is obserued in the Churches throughout the world, is to be vnderstood to haue bene ordained either by the Apostles, or else by generall Councels, which are of most renowmed authoritie in the Church.
3 Besides these vniuersall Traditions, Alia verò quae per loca terrarum regionesue variantur, sicuti est quòd alij ieiunant Sabbato, alij verò non, alij quotidiè communicant corpori Dominico, alij certis diebus accipiunt.—Totum hoc genus liberas habet obseruationes, nec vlla alia disciplina melior est graui prudentiue Christiano, quàm vt eo modo agar, quo agere viderit Ecclesiam, ad quamcunque deuenerit: quod enim neque contra fidem, neque contra bonos mores iniungitur, indifferenter est habendum, & pro eorum, inter quos viuitur, societate est seruandum.—Ambrosius respondet, cùm, inquit, Romam venio, ieiuno Sabbato▪ cùm bic sum, non ieiuno: sic tu ad quamcunque fortè Ecclesiam veneris, eius mor [...]m serua, si cuiquam non vis esse scandalo, nec quenquam tibi. Ibid. cap. 2. other customes & ceremonies there be (saith he) which be particularly obserued in some particular countries, as somewhere to fast on the Sabboth, but otherwhere it is otherwise. And concerning these he hath another rule, to wit, Whensoeuer any man shall come into any particular Church and country, where any custome or ceremonie is enioyned, which is [Page 345] not contrarie either vnto saith, or good manners, he ought in wisdome to obserue the rites there vsed, thereby to auoid a double scandall, both of himselfe vnto others, and of others vnto himselfe. These be the golden Rules which S. Augustine prescribeth for a Christian mans direction in the case of ceremonies. The first of these is that rule which the Apologists haue chosen to oppose against vs; let vs repeate
The argument which Archbishop Whitgist hath vsed and vrged, taken from S. Augustines rule.
SECT. 3.
4 Out of the Apolog. Forasmuch (saith he) as the originall and beginning of these names of Metropolitane, Archbishop &c. such is their antiquitie, cannot be found, so farre as I haue read: it is to be supposed they haue their originall from the Apostles themselues.
5 We shall not need to dispute with the Apologists of the truth of this consequent, for they confesse that it is learnedly and truly vrged; yet would it become them to know the measure thereof by a double dimension, bredth and depth: the bredth reacheth no further then vnto matters of ceremonies, and other customes of the Church. For as for doctrines of faith, (if they shall be applied vnto this rule,) these are the Churches conclusions, and are so farre to be beleeued as they depend vpon their authenticall premisses, euen the sacred Scriptures; which we haue proued from S. Augustine, and other Fathers to be the perfect treasurie of all fundamentall principles of Faith.
6 Secondly, the depth of the same position, if it be rightly sounded, will be found to be a truth of So B. Whitgift, with others. strong probability onely, and not of an absolute infallibility; as may seeme to be intimated both by the word [supposed,] which is vsed by our learned Archbishop, and also by the confession of Iesuits, who grant, that the names of Metropolitane and Archbishop are not Apostolicall, but Apostolicae Traditiones sunt Quadrag [...] simae ieiunium, &c.—Ecclesiasticae Traditiones sunt mores & consuetudines, quas obserua. Ecclesia, nimirùm illa consecrat altaria,—distinxit Episcopos, Archiepiscopos, Primates, Metropolitanos, Patriarchas; Constitutiones sancit. Azorius Ies. Instit. Moral. part. 1. lib. 8. cap. 4. Quod verò quaesitum est, cur non meminit Petrus Hierarchiae Ecclesiasticae, quae tot habet gradus Episcoporum, Archiepiscoporum, Patriarcharum, &c. hoc ideo factum est, quia institutione Ecclesiastica & Canonica constat, si autem hic enumerarentur, possent hinc putari iuris diuini existere, quod falsum esset: enamsi legimus apud Clementem in epistola ad Iacobum, aut apud Anacletum in Epistola, Domini iussu & mandato gradus illosfuisse institutos: & illi gradus enumerati nihil aliud sunt quàm Episcopatus, qui maiorem aut minorem habent iurisdictionem, non autem maiorem potestatem ordinis. Salmeron Ies. com. in 1. Pet. 5. disp. 8. §. Quòd verò. Their Cardinall Cusanus doth specifie the originals: Vbi erat Metropolis ciuitas, Metropolitani erant, qui de tribus aut quatuor ciuitatibus intra illam prouinciam qui Matri prouinciarum praesidehant: vnde isti aliquando Metropolitani, aliquando Archiepiscopi nomniantur: vbi minores ciuitates habuerunt tantùm flamines, vel comites Episcopi sunt constituti, &c. Cusanus de Con [...]d. Cathol. lib. 1. cap. 7. Ecclesiasticall Traditions. Howsoeuer, the collections will be found altogether importable, which either our M. Cartwright, or their Apologists haue deduced from it. And first we manifest, that
The inference made by M. Cartwright vpon the former argument, is infirme.
SECT. 4.
7 By this rule (saith he) a window is opened to bring in all Popery: and for [Page 346] the euidence of his inference, he aduentureth to appeale vnto the iudgement of all men; but herein hath he bewraied a double defect of iudgement in himselfe. For by that rule of S. Augustine (which implieth onely matters ceremoniall and Ecclesiasticall Constitutions,) to enforce all Popery (which standeth vpon many doctrinall points of faith,) is no lesse errour in true scholership, then from a particular proposition to inferre an vniuersall conclusion. * See hereafter where the new Romish inuentions are fully discouered. Whereas, indeed contrariwise our graue and iudicious Archbishop hath well and truly replied, that Archb. Whitgift in the place alledged by the Apolog. this rule of S. Augustine is so farre from authorizing Poperie, that it rather quite ouerthroweth the same; for that by it is confuted the Supremacy of the Pope ouer all other Churches, which hath neither ben alwaies, nor in all places: as hath bene also proued, and See aboue, Cap. 18. may be further confirmed, not onely in matters of Ecclesiasticall rites and orders, but euen in questions which concerne the soule of Religion.
8 But he held it sufficient, in speaking of Poperie, to strike onely at the head thereof, by instancing in the Primacie of the Pope: which is so true, that S. Augustine himselfe, who is the author of that Rule, may be the iustifier of his application. For in the case of Appiarius, a wicked Priest (who being excommunicated by his owne Bishops, sought to be restored by Pope Celestine) Erat Conciliū Carthaginense, anno Dom. 419. in causa Appiarij Presbyteri. Posseuinus Apparat. Sacr. Tit. Carthag. Huic Conc [...]lio Augustious interfuit. Costerus Ies. Enchirid. § De numero sacrarū Script. This Coū cell is obiected for denying Appeales vnto Rome, and preferreth the authoritie of a prouinciall Councell before the authority of the Bishop of Rome. the Councell of Carthage, consisting of Cranzius. 214. Bishops, among whom S. Augustine was one, did withstand the Appeales from Africke vnto the See of Rome, preferring the iudgement of a prouinciall Synode before the command or iurisdiction of the Pope. And could the Papal Primacy, which is the head of Popery, receiue a deeper wound then this was? wherof we may iudge better by the plaister which their Cardinall Bellarmine hath prepared in the way of answer and satisfaction. [Nisi fortè (saith the Councell) quisquam est qui credat vnicuilibet Deū posse examinis inspir are iustitiam, & innumerabilibus congregatis in Concilium Sacerdotibus denegare.] Respondeo,—non necessariò tenemur credere quidquid in ea epistola Episcopi illi dicant, praesertim cum satis appareat, cos commotos sceleribus Appiarij, qui ad Rom. Pontificem confugerat, modum in verbis non nihil excessisse. Bellarm. lib. 4. de Rom. Pont. cap. 7. §. Quarta ratio, &c. I answer (saith he) that we are not bound to beleene whatsoeuer the Bishops of that Councell writ in that Epistle, especially knowing that they were then much moued with the mischiefes wrought by Appiarius, (who then fled vnto the Bishop of Rome,) and somewhat exceeded measure in their words.
9 But we stand not vpon words, but examine their deeds, and hereuppon demaund which side may rather be thought to haue exceeded measure? whether that Councell which excommunicated so notorious a man, or the Pope, who endeauoured to restore him? Then let vs compare S. Augustines consent vnto that Councell, with his now obiected rule, and do they not both iustifie our Archbishops Assertion in the confutation of the now vsurped Papall supremacie? So now we see that little window, which seemed to be open vnto all Popery, to be closely shut, and a great doore opened for the maintenance of the liberty of other prouinciall Councels in all their iust oppositions against the Pope. It remaineth we answer vnto
The Apologists collection, which is taken from the former erroneous Inference: prouing it to be deceitfull.
SECT. 5.
10 These Apologists working artificially vpon the abouenamed misconstruction of that rule of S. Augustine, make it one of their premises, [Page 347] whereby euidently to confirme their foresaid religion: yet when we consulted with S. Augustine concerning the ground of all doctrine, he told vs that nothing is necessarie, which is not contained in Scripture: which ouerthroweth the Romish religion in their traditionall doctrines.
11 When we seeke his iudgement concerning rituall and ceremoniall Constitutions, he requireth the vse of that Leni nos iugo Christus subiecit, & leui sarcinae. August. epist. 118. lenis iugi, & leuis sarcinae, that is, the easinesse of Christs yoke, and lightnesse of his burthen: reaching vs herein a sharp razor to cut away the most of the Romish ceremonies, which See aboue lib. 1. cap. 3. haue bene manifested to be for number more then Iewish, many for obseruation superstitious, and some also in signification ridiculous.
12 Wherefore seeing the Apologists, when they could not be ignorant of M. Cartwrights misapplication of that rule, or of our Archbishops learned replie, yet durst aduenture to lay the whole frame of all Romish religiō vpon this one silly Assumptiō, taken but from one distressed Answerer, by misconstruction of but one testimonie of S. Augustine, which can but onely probably proue their intent; they stand herein thrice reproucable, and may worthily exemplifie the parable of our Sauiour in the Gospell, where the vnwise man is said to build his whole house vpon the Matth. 7. 26. sands. Here end the Apologists obiections, and our answers concerning the iudgement of ancient Fathers in many particulars. Onely we hold it necessarie to adde as a supplement the question following: and to shew
CHAP. XXIX. A generall Tract concerning the authorities of ancient Fathers: shewing the Romanists profession, yea and oath of consenting vnto the Fathers expositions; together with their neglect of due accordance.
SECT. 1.
THe Romanists are verie large in their protestations in this behalfe, saying: Non sunt improbanda veterum Patrū testimonia, quando omnes vel ferè omnes in vnam sententiam conueniunt, vel in vno aliquo Scripturae loco interpr [...]rando concordant. Salmeron Iesuita comment. in 1. Ioh. 3. disp. 25. §. Tertio. When either all, or almost all ancient Fathers consent in one opinion, or else in the interpretation of any one place of Scripture, they may not be impugned. Or thus, Quod maior pars Patrum senserint, id esse Catholicae veritatis profitemur. Canus locis Theol. lib. 7. cap. 3. Ad Patrum suffragia (ringatur inuidia licet) adhaerescemus. Campianus Ration. When the greater part of Fathers do agree in one iudgement, we professe this to be a Catholicke truth. And the Bull of Pope Pius the fourth, in the confirmation of the Councell of Trent, prescribeth an oath vnto all Bulla D. N Pij 4. diuinâ prouidentiâ Papae, quarti, super forma iuramenti professionis fidei. Pius Episcopus, Sernus seruorum Dei, ad perpetuam rei memoriam: Cùm iuxta Tridentini Concilij dispositionem omnes quos deinceps cathedralibus & superioribus Ecclesijs praefici, vel quibus de earum dignitatibus, canonicatibus, & alijs quibuscunque beneficijs Ecclesiasticis curam animarum habentibus,' prouideri continget publicam orthodoxae fidei professionem facere, seue in Romanae Ecclesiae obedientiâ permansuros spondere & iurare teneantur: nos volentes vt etiam per quoscunque quibus de Monasterijs, Conuentibus, Domibus, & alijs quibuscunque locis Regularium quorumcunque Ordinū, etiam militiarū, quocunque nomine vel titulo prouidebitur, idem seruari, iuxta hanc & non aliam formam professionem praedictam solenniter fieri authoritate Apostolica mandamus sub huiusmodi tenore: Ego N. firma fide credo & profiteor, &c. Item sacram Scripturam nunquam nisi iuxta vnanimem consensum Patrum accipiam & interpretabor. Bulla Pij 4. super formaiuramenti, Concil. Trid. annexa. Bishops, Deanes, Canons, and all that haue cure of soules, together with all that enioy any places in Monasteries, Conuents, or Houses, and to whatsoeuer person regular, to sweare, [Page 348] neuer to receiue or vse any interpretation of Scripture, which is not according to the vniforme consent of ancient Fathers.
2 Neuer did the ancient Iewes more boast of their originall and descent from Father Abraham, then do the Romanists glorie in their pretended consent of ancient Fathers; yet as the ostentation of the former was condemned of Christ, as carnall, so this latter may be iustly condemned as sophisticall.
3 For they affirme, that Augustinus & caeteri Patres in commentarijs fungebantur officio Doctorum: at Conci [...]a & Pontifices funguntur officio ludicis à Deo tibi commisso. Paulò superius: Ad explanationem more Doctoris [...]ruditio, ad modum indicis authoritas requiritur: Doctor proponit sententiam suam—sequendam solùm quatenùs ratio suadet, at Iudex vt necessariò sequendam. Bellarm. lib. 3. de verbo Dei, cap. vlt. §. Aliter. the Fathers are to be accounted as Doctors, not as Iudges, not necessarily to be obeied, but to be followed so farre as reason shall perswade. This might seeme reasonable, if they had not bound themselues by oath to follow their vniforme consent: for where there is a necessitie of dutie challenging the assent, there is no place left for liberty of perswasion by reason. Yet would we know how reasonable they wil appeare to be in their practise? In the exposition of the last commaundement, they yeeld vnto vs Non concupisces, &c.] In his duobus praeceptis—&c. Catechis. Triden. pag. 372. In duo d [...]dit Clemens Alexandrinus, & Augustinus.—Huic occurr [...]re possit aliquis non sine probabilitate, dicens, esse qui dem decem praecepta, etiāsi primum illud in duo diuidatur, ita tamen vt decimum illud [Non concupisces] non distribuatur in alia duo, vt graues Doctores arbitrantur, Iosephus, Origenes, Ambrosius, Hieronymus, Procopius, & Rupertus. Vasquez Ies. de adorat. lib. 2. cap. 7. & Bellar. lib. 2. de Imag. cap. 7. §. Porrò. fiue ancients (they might as truly haue said fifteene) for two: they except against eleuen for one, in the words of the Gen. 49. Dan erit coluber in via.] Hoc vaticinium Iacob de Dan intellexerunt atque interpretati sunt de Antichristo, Irenaeus lib. 5. &c. reckoning eleuen Fathers, Perer. Ies. com. in Gen. 19. Card. Bellar. addeth Theodoretus and Arethas, saying a little after, Videtur Iacob loqui ad literam de Sampsone.—Et videtur sanè Iacob benè precari silio suo, cùm haec dicit, & proinde non malum sed bonum praedicere. Bellar. lib. 3. de Rom. Pont. cap. 12. §. Denique. & Suarez Ies. in Thom. qu. 59. art. 6. disp. 54 §. 2. Tom. 2. opponunt Hieron. Patriarch Iacob. Their Iesuite Maldonate expounding the text of Matth. 16. 18. saith, Matth. 16 Portae Inferni non praeualebunt.] Horum veiborum sensus non videtur mihi esse, quem omnes▪ praeter Hilarium, quos legisse memini, authores putant. Maldon. Ies. com. in Matth. 16. vers. 18. That doth not seeme vnto me to be the true sence, which all Authors whom I can remember (except Hilary) do vse. Their Iesuite Tollet interpreting a verse of the Psal. 31. In camo & fraeno Psal. 31.] in cuius explicatione nec Graeci nec Latini, nec qui Hebraeos sequuntur mihi perfectè loqui videntur. Tollet. Ies. com. in haec verba Psal. annexo comment. in Rom Venet. 1603. Neither the Greeke, nor Latine Authors seeme vnto me (saith he) to haue deliuered the perfect meaning hereof. Their Iesuite Salmeron explaining a text of S. Pauls Epistle, 1. Cor. 6. Peccat in corpus suum. 1. Cor. 6.] Id est, obligauit corpus liberum, & obnoxium reddidit iuri & potestati meretricis.—Quod miror non ita esse apprehensum ab interpretibus (amongst whom he reckoned Hierome and Oecumenius) vt par erat. Salmeron Ies. comm. in [...]um locum, disp. 9. §. Dicendum ergo. This is the meaning thereof, which I maruell (saith he) other authors (he excepteth none but himselfe) do not duly apprehend.
4 There is no man that is trauelled in the writings of the Iesuits, but knoweth that these three or foure are but the examples of three times three hundreds (which we speake not by excesse) of the like kind of interpretations, wherein they professe to Prophetae & lex vsque ad Iohannem. Matth. 11. 13.] Eas (interpretationes) recitabo, quas venerandos authores habere video, quibus hoc debemus, vt corum sententias aut sequamur, aut honorificè recitemus.—Omnes ferè veteres ita exponunt▪—Quae quidem ver [...], sed mihi videtur non fatis apta interpretatio. Maldon. Ies. com. in [...]um locum. cite the expositions of Fathers, although not to follow them, yea euen then, when they confesse, almost all Fathers to consent.
5 If they shall say, that the tenour of their oath of expounding Scriptures according to the vniforme consent of Fathers, is to be vnderstood onely of expositions concerning documents of faith, and necessarie precepts of life; yet can they not escape the guilt of transgression. For first, to know whether it be generally inexpedient for men not to marry, doth necessarily concerne the Church both to vnderstand and teach: as when Christs disciples obiected saying, Then it is not expedient for a man to marry; and our Master answered, [Page 349] [All men receiue not this saying,] it is confessed concerning the Fathers, that Non omnes capiunt hoc verbum. Matth. 19. 11.] Quod dicit [Non omnes capiunt hoc verbum] ita ferè omnes exponunt, tanquam si sensus esset, Non omnes quod dicitis praestare possunt, id est, carere vxore, quia non omnes castitaeis donum habent.—Ita Orig [...] nes Tract. in Matth. 7. Greg. Nazianzen. Orat. in haec verba, Ambrosius in exhort. ad Virg. Quam interpretationem adduci nō possum vt sequar, quia cum Christus versu seq. dicat, Qui potest, minimè dubium est quin capero dicat pro intelligere. Maldon. comm. in eum lo [...]m. He opposeth onely Epiphanius. almost all of them expound this answer of Christ to signifie that it is not in all mens power to liue vnmaried, because of the want of the gift of continency: implying (as we thinke) a necessitie in some to marry: yet their Iesuite (notwithstanding this large consent of almost all the Fathers) is bold vnder the shadow of only one to oppose, saying: I cannot be brought to follow this interpretation, but thinke rather that Christ by saying, [All men receiue not this saying] meant that all men did not vnderstand it.
6 Secondly, our Aduersaries make no doubt but that the true words of consecration in the Eucharist are necessarie for to worke their imagined Transubstantiation, without the which they account the Sacrament no better then bare bread, and the true forme of consecration (as their Trent Catechismus qui ex Concilio Trident. Pij Quinti Pontificis maximi iussu, ad P [...]ochos primùm editus.—Forma conficiendae Eucharistiae, & consecrationis panis haec est; [Hoc est corpus meum:] & [Hic est calix] &c. Apud Ederum in partitionibus Catechis. Trident. Tab. 56. Catechisme teacheth) doth consist in these words, [hoc est corpus meum, this is my bodie, &c.] which they hold, as Cardinall Haec est forma, omnium consensu. Bellar. See aboue quaest. de Eucharist. num. 63. Bellarmine pretendeth, with an vniuersall consent: notwithstanding their learned Archbishop in his Treatise, lately dedicated vnto Pope Sixtus Quintus, durst auouch that this doctrine is Totus in corum raptus sum sententiam, qui sola prolatione verborum q [...]tuor sine precibus dictam consecrationem fieri posse negant,—sed per verba sacrae orationis.—Hancue esse om [...]um orthodoxorum, tum Graecorum tum Latinorum sententiam. Archiepiscopus Caesarien. de necess. correct. Theol. Scholast. [...]. 1. fol. 115. contrarie to the iudgement of all orthodoxall Fathers, both Greeke and Latine.
7 Infinite might we be in such like exemplifications; which by due examination proue, that our Aduersaries do not only not defend the most controuerted points by either all, or halfe, and sometimes not by a many or yet few expositions of Fathers; but also in some points do reiect them all, as formerly their Cardinall Caietane hath done, who professed In initio siquidem commentariorum in Genesin, si quando, inquit, (Caietanus) occurrerit nouus sens [...] textui consonus, quamuis à torrente Doctorum sacrorum alienus, aequum se praebeat Lector censorem. Et paulò post: Nallus, ait, detestetur nouum sacrae Scripturae sensum, ex hoc quòd dissonat à priscis Doctoribus: non enim alligauit Deu [...] [...]positionem Scripturarum sacrarum priscorum Doctorum sensibus, sed Scripturae ipsi integrae sub Catholicae Ecclesiae cen [...]a. Vt refert Canus locis Theol. lib. 7. cap. 3. num. 10. to follow that sence of exposition of Scripture, which appeareth to be most consonant vnto the context of Scripture, notwithstanding the streame and torrent of ancient Expositors writing to the contrarie. For better triall hereof, we annexe
A second obseruation of the Romish practise in so reiecting the testimonies of Fathers, as professedly to preferre the iudgement of their yonger Diuines before the confessed custome and doctrine of Antiquitie.
SECT. 2.
8 If the Romanists professing to follow the consent of Fathers had onely not followed them, and not also professed not to follow them, their degeneration from antiquitie, and guilt of preuarication should haue bene [...]he lesse: but their Bishop Espencaeus waxeth wroth with Protestants for dis [...]king the circumgestation of the Eucharist in procession, as being contrarie [Page 350] to the practise of ancient Churches; and in the end answereth, that Non obstat quòd circumgestatio Eucharistiae videtur res noua, quia valet ad deuotionem excitandam: sed Christus, aiunt Aduersarij, in hoc Sacramento cibus est vt sumatur, non vt osten tetur & circumferatur. Sed non sunt audiendi qui circa Dei & Sacramentorū cultum omnia reduci volunt ad vetustū morem: [...]ō enim semper [...]elius quod antiquius. Claudius Espencaeus, l. 2. de adorat. [...]uchar. cap. 8. sub finem. they are not to be heard speake, who concerning the worship of God & vse of the Sacraments, would haue all things reduced vnto their ancient course; because (saith he) that is not alwaies best, which is the more ancient.
9 Secondly, in their last oath they are sworne to beleeue the Indulgentiarum potestatem á Christo in Ecclesia relictam fuisse, [...]llarum (que) vsum populo Christiano maximè salutarem esse affirmo.— power of Indulgences to be instituted by Christ; and as a doctrine profitable for all Christians, they reckon it among the Articles of the Romish faith, Hane veram & Catholicam fidē, extra quam nemo saluus esse possit, &c. Bulla Pii 4. post Conc. Trid. without which (say they) there is no saluation: notwithstanding that this may seeme to haue bene of so late an inuention, that their Bishop Multos fortassè mouet, indulgentij [...] istis non vsque adeo fide [...], quòd earū vsus in [...]cclesia videatur fuisse recentior & ad [...]odùm terò repertus apud Christianos. Quibus ego respondeo, no [...] certò constare à quo primū tradi coeperunt. fuit tamen nonnullus earū vsus vt aiunt (speaking of his owne Romanists) apud Romanos vetustissimos, quod vel ex stationibus in vrbe frequētissinus intelligi datur (which are no better euidences for indulge [...] then posts in the field ar to proue a race) sed & Gregor. 1 aiunt, aliquas [...]uo tempore concessisse: neque cuiquam obscurum est quin posterioribus ingenijs multa sint tam ex Euangelijs quàm ex Scripturis caeteris nunc excussa luculentiùs, & intellects perspicaciùs, quàm fuerant olim; nimirum, aut quia veteribus adhuc non erat perfracta glacies, neque sufficiebat illorumaetas totum illud Script [...]ra [...]um Pelagus ad aniussim expendere, aut &c. R [...]ffensis Episcopus assert. Lutheran. consut. art. 18 initi [...] ▪ Roffensis finding no sufficient euidence in ancient records, is constrained in the end to answer thus: There is no man (saith he) but may perceiue, that there are now many things vnderstood in Scriptures more plainly, and more clearly discussed, then they were in ancient times.
10 Thirdly, we reade Rom. 5. that Christ is acknowledged to be the only iust one, and that except him In quo omnes peccauerunt. Rom. 5. all men sinned in one man Adam, from whom all others are descended by naturall and carnall procreation. We beleeue and teach, that where all is so precisely mentioned, no one that is naturally descended from mankind, no not the blessed Virgin can pleade exemption: & herein (by the confession of Erasmus) we haue the consent of all those holy Fathers, who euer fell into the mention hereof. But the Romanists hold the contray, Adde, quòd etsi eius contradictoria propositio non sit, vt haeretica, damnata, non nihil [...]ame [...] ad fidem spectat, eò quòd in Ecclesia piè receptus est cultus huius sententiae, & authoritate Pontificis cum fauore indulgentiarum celebrari mandatus: nonnullis quoque miraculis & reuelationibus ad seruos & ancillas Dei factis, comprobatus creditur.—Hoc priuilegium Thomas, quasi nimis excelsum, Virgini denegauit, putans per illud adaequari beatam Virgine [...] Iesu Christo. Salmeron Ies. commen. in Rom. 5. disp. 49. §. Et primum. & §. Nec potest. In celeberrima Parisiorum Acaden [...] nullus magistri in Theologia titulo dignus habetur, qui priùs iurisiurandi religione non se adstrinxe [...]it ad hoc Virginis priu [...] iegium tuendum & propugnandum. Ibid. disp. 51. §. Deinde illis. Which (say they) doth somewhat concerne faith, being receiued in our Church, approued by the Pope with the grace of Indulgences vnto them that embraced it, and confirmed by reuelations and miracles: which priuiledge of the Virgine, although S. Thomas Aquinas denied, as derogatory from the dignitie of Christ, because hereby she is equalled with him: yet do all that take any degree in the profession of Diuinitie in the Vniuersity of Paris, first sweare, that they will defend this prerogatiue of the blessed Virgine. Here is a strong and strange antipathie.
11 Againe their Iesuite Salmeron doth answer, saying, Argumenta petunt ex eo, quòd non sit verisim [...] vt sui deuoti amici, & familiari religione Diuam Virginem complectentes, vt Bernardus, Bonauentura, Thomas, & alij, h [...] cius piaerogatiuam ignorauerint.—Respondemus imprimis, totam deuotionem [...]rga Dei genitricem non consistere [...] Bernardo, Bonauentura, & alijs Patribus: multos habuit illa, & adhuc habet sibi magis quàm mundo notos, quibus haec nostra sententia magis placet quàm contraria. Salmeron. ibid. §. Secundò. All deuotion e Sancti namque omnes qui in eius rer mentionem incidêre, vno ore asse [...]erârunt beatam Virginem in peccato mortali conceptam fuisse:—infirmum tamen ex omnium authoritate argumētumd▪ citur.—En argumentum Achillicum, quo Erasmus omnium Patrum testimonio non le existimat obruendum. Canu [...]l [...] Theol. lib. 7. cap. 1. after answereth cap. 3. Hanc quaestionem minimè ad sidem pertinere.—Non mihi, fateor ingenuè, [...] via patu [...]t ad Erasmi argumentum eludendum: yet in the next words contradicting himselfe, would make the Fathers not to [...] held that opinion; notwithstanding the Iesuite Salme ron reporting the iudgement of some Romanists, saith, that, Quidam illore [...] computant ducentos Patres, alij, vt Bandellus, 300. Caietanus quindecim, & illos quidem, vt ait irrefragabiles, Salmeron Ies a Rom. 5. disp. 51. princip. [Page 351] belonging vnto the honour of the Virgine and Mother of our Lord, doth not consist in S. Bernard, or Bonauenture, or Thomas, or other Fathers: and in the end concludeth, Tertiò, argumenta petunt à Doctorum antiquitate, cui semper maior honor est habitus, quàm nouitatibus. Re [...]pondet [...]r, quamlibet aetatē antiquitati semper multū detulisse, & quilibet sen [...]x, vt quidam Poeta dixit, Laudator tempori [...] acti. Sed illud asserimus, quò iuniores, eò perspicaciores esse Doctores. Salmeron ibidem. §. Tertiò. Yonger Diuines are more apprehensiue of truths, then were the more ancient Doctors. Which censure, we thinke, could not passe from them (especially in a matter now generally professed of their Church, as worthy, in their opinion, the approbation of the Pope, and confirmation by Reuelations and Miracles, and ratification by an oath) without a kind of checke & scorne of reuerend antiquitie.
12 Fourthly, in another question of necessarie moment, Conuenit internos & Aduersarios, praecepta Leuitica non obligare Christianos, quatenus sunt propriè Leuitica,—sed quatenus naturalia. Sed tota controuersia est, an omnia illa praecepta quae habentur in Leuitico de gradibus cognationis sint naturalia, an verò aliqua, vel omnia iudicialia? Aduersarij omnia naturalia esse volunt, & propterei indispensabilia, nos contrà. Bellarm. lib. 1. de Matrimon. cap. 27. initio cap. whether the Leuiticall Law, concerning the degrees forbidden in marriage, belong vnto Christians (whereby Protestants from the authoritie of ancient Fathers, proue the Church of Rome to be a patronesse of Incest, by dispensing with marriages prohibited by God) another Aduersarie was licenced to answer thus: Maneat sanè Patribus suus honos, sua ma [...]estas, sint, vt merentur, in summa veneratione ac pretio:—insuper audeo dicere, recentiores multis in locis Patribus pressiores, excussiores, diligentiores, vigilantiores èsse. Apologia Tumultuaria pro dispe [...]satione matrimonij Regis Henr. 8. cum vxore fratris sui defuncti. §. Postre [...]ò illud. With reseruation (saith he) of due honour vnto the Ancient Fathers, the yonger Diuines are in many places more vigilant & iudicious, (meaning in disce [...]ning the sence of Scriptures) then were those ancients. These kinde of answers bewray our Aduersaries dispositions: which we further manifest by
A third obseruation, that the Romanists do sometime contradict the interpretations of Fathers, not so much by the direction of reason, as by the distraction of affection.
SECT. 3.
13 Affection is distorted, whensoeuer it is partially transported, whether it be vpon a good, or a sinister intent; in both which kinds our aduersaries do discouer themselues: one professing that it is no fault to interprete Scripture beyond their meaning, Bernardum putant aliqui sacras Scripturas promptè magis atque inexpeditò saepenumero, quàm apposite citare, nulla quidem impietate aut. Scripturarum iniuriâ: non enim potest honesta ad pietatem docendi aliqua esse inhonesta ratio. Tumult Apologia, fol. 34. §. Primum igitur. He bewraieth his owne intent, and in the case in question wrongeth S. Bernard and others. so long as it be done to confirme godlinesse: which we iudge to be a profane and licentious doctrine, because it is impossible that Scripture, which is Gods truth, should allow alying Glosse. As for example where their Siculus Andrae as, cognom [...]nto Ba [...]batius,—vt i Bessarione Antistite, &—Cardinale gratiam iniret, de eare Commentariolum priùs edidit.—Occurrit, inquit in 1 Reg cap 2. [Domini enim sunt cardines terrae, & posuit super eos orbem] quam authoritatem Hostiensis Doctor excelsus figurauit ad Cardinales: sicut enim ostium regitur cardine, ita & Ecclesia Romana regitur consilio Cardinalium Haec ille— Lawyers, to win fauour of the order of Cardinals, alledged that Scripture, 1. Sam. 2. 8. where the godly woman in praying vnto God, said [the pillars (in Latine Cardines) of the earth are the Lords, and he hath set the world vpon them,] & glozingly writ, that by this was figured the Cardinals, because as a doore by a hinge (or Cardine) so is the Romane Church ruled by Cardinals. Which kind of Expositors are not vnfitly compared by their Vide, non secus isti iuri [...]consulti aliquoties detorquent sacras literas quò volunt, vt sutores sordidis solent dentibus extendere pelles. Polydor Virgil. lib. 4. cap. 9. Inuent. rerum. Lugduni 1558. Whose last sentence is commanded by their Index Expurg. Belg. to be purged out. Polydore so to wrest the Scriptures, euen as Shoomakers vse to streth their leather with their sordid [Page 352] teeth. And can they shew one Father, who thus dreamed of their Cardinals?
14 Their sinister affection lieth open vnto the Reader, where they professe not to consent vnto the Fathers, to the intent that they may manifest their greater dissent from the doctrine of Protestants: for thus doth their Iesuite Maldonate demeane himselfe for propounding an interpretation of Scripture, whereof he saith he had no Author, Nō nego me huius interpretationis Authorem neminem habere, sed hanc eò magis probo quàm illam alteram Augustini, caeterarum (que) alioqui probabilissimā: quòd haec cum Caluinistarum sensu magis pugnet: quod mihi mag num est probabilitati [...] argumentum. Maldonat. Ies. comm. in Ioh 6. 62. Yet notwithstanding (saith he) I do approue this exposition, rather then that of S. Augustines, or else any others; although most probable, because it doth most dissent from the interpretation of the Caluinists. So likewise their Cardinall Bellarmine examining whether the Duae scripturae proferuntur, vna ex cap. 6. Marci, altera Iac. 5. de priore non omnes conueniunt, an, cum Apostoli vngebant olco infirmos, & curabant, illa fuerit vnctio Sacramentalis,—an solùm adumbratio eius Qui tuentur priorem sent [...]ntiam, vt Tho. Waldensis & Alphonsus à Castro, [...]a ratione ducuntur, quòd Beda, Theoph Oecumen. in cōmentarijs Marci & Iacobi videantur dicere, esse eandem vnctionem cuius fit mentio in vtro que loco. Sed probabilior est sententia Ruardi, [...]ansenij, & Dominici à Soto: mibi etiam eo certè nomine gratior, quòd video Lutherum, Caluinum, & Kemnitium in priore opinione; existimant enim illi eandem vnctionem esse in Mare. 6. & Iao. 5. Bellarm. lib. 1. de Extrem. vnct. cap. 2. initis. same kind of vnction be signified Mark. 6. and Iac. 5. (a point of some speciall consequent) refuseth the iudgement of Beda, Theophylact, and Oecumenius, and preferreth the opinion of no Fathers, but euen of three Doctors of his owne profession; which (saith he) is the better welcome, because I find Luther and Caluine to embrace the other opinion, namely, of Beda, Theophylact, and Oecumenius; vnto whom we may adde for vs the iudgement of See aboue. Cardinall Caietane.
15 Besides all which, a late Romanist doth boast himselfe to be another Columbus, that as he discouered new countries, so doth this man glory in finding out new constructions, and manner of Quemadmodum Christophorus Columbus—cum praeter omnem expectationem in vasto illo oceano nouum orbem aperuisset, aurum & rariores lapides, terrae opulentae indices in Hispaniam reduxit: sic ego—cum aliam Scripturam, tanquam terram nouam, sub hac vulgari & trita iacentem deprae henderim,—in veritatis argumentum lectiones quasdā, veluti—sapientiae admirabilis atque incognitae gemmas vobis exhibeo. Paulò post: Et ne quis praeiudicio suo indulgens, vt huius rei veritatem eleuet, totum hoc tanquam figmentū ingenio maeo imputet; iam anticipata fidei meae sponsione promitto, quòd cam sapientiae diuinae demonstrationem in hoc libro visurus sit, quae ingenij humani, adeoque intellectus creati operam excedat.—Deinde post: Si quis adhuc vel de rei magnitudine, vel humilitate mea diffidens, quaerat, Quomodo iam queat inuestigari, quod tot aetates clam fuit?—Quodsi Deus, vt potentiam suam testatam faciat, Ecclesiae Catholicae, seu quondam Sarae senescenti, intellectus vterum foecundet,—& nouam cupidinem in homine boreali, id est hebe [...], ad intelligentiae diuinae conceptum accenderit, merito dixerit Ecclesia, Risum mihi fecit Deus, &c. Guliem Alabaster Anglus, Apparatu in Reuelat. Iesu Christi, Praef. ad Lectorē. Antuerp. anno Dom. 1607. interpretation of Scriptures. And if we aske him how he could find out that, which hath lien hid so many ages? he is licensed to answer, that if God to shew his power in his Catholicke Church, shall make the barren wombe os Sara fruitfull in her old age, then may the Church say with Sara, God hath caused me to laugh. Laugh? but true Catholicks will rather grieue to perceiue any mans wit so seriously idle, as to endeuour to vnclaspe the whole booke of Reuelation by an analyticall, and indeed cabalisticall manner of exposition, which he hath set abroach: whereof we may giue our Reader a taste in Hebrew, Greeke, Latine, and English.
16 The Hebrew word Ibid. pag. 102. Gomalim, signifying Cammels, from the rootes thereof Gam-malim, he will needs haue to be signified Protestants: and the Greeke word Pag. 294. [...], Reuel. 9. 11. must morethen intimate Luther. The Latin Bonum, he fancieth to be deriued of Pag. 151. [Bo] which is (saith he) an intentiue particle, and of [num] coming of nuo: and the English word God, of an intensiue particle [Go] and the syllable [od,] which is of it selfe. And by this art he intendeth shortly to auouch the truth of the Romish Church, and proue the Protestants doctrine to be Antichristian.
17 But hereby he hath moued pitie euen in his Aduersaries, who know [Page 353] that the affectation of such an interpretation must redound vnto the Sacra vetustatis authoritate profanae nouitatis cense remus. audaciam. Vinc. Lyrinensis. prophanation of the sacred word of God, which was abused by old hereticks called Gnosticks, and Valentinians, euen through the like kind of speculations, as Epiphan. lib. 1. aduersus haeres. Epiphanius obserueth: and therefore may be an argument vnto their Reader of a man sodainly gone out of the sun-shine into a darke house, who the more clearely he saw before, the lesse now he can see. There followeth
A fourth obseruation of a cunning practized by our Aduersaries, in wronging the testimonies of antiquitie.
SECT. 4.
18 When the Fathers make clearely against them, some possibly will follow the examples of D. Allen and D. Sanders, Difficultate oppressus Alanus Copus, & Sanderus, respō dent, verba illa non esse Epiphanij, sed supposititia:—id quod cōmune & frequens effugium esse solet ijs, qui testimonijs Conciliorum aut Patrum in aliqua controuersia nimis premuntur.—Mihi verò haec responsio non placet.—Porrò verba illa recitata esse ipsius Epiphanij, nec supposititia inde constabit, &c—Vasquez Ies. lib. 2 de Adorat. disp. 5. cap. 3. num. 140. 141. who (as their owne Iesuite Vasquez witnesseth,) being oppressed with difficulty of answering, said, that the words alledged out of the Father Epiphanius are counterfeit: although indeed (saith the same Iesuite,) it may appeare, that they are (which he proueth by good demonstration,) certainly the proper words of the Father.
19 But what if this escape be preuented by publike registers, such as be the bookes of the Councell? Their Iesuite Vasquez hath giuen example of Recentiores aliqui pondere h [...]s (Concilij Elibertini) quasi oppressi, tanquā optimum effugium elegerūt, authoritatem Concilij negate, quòd Prouinciale fuerit,—nec à Pontifice confirmatum:—Et sanè, si aliâ viâ Concilio satisfieri non possit, hoc nobis effugium sufficiat. Vasquez Ies. lib. 2. de Adorat. disp. 5. cap. 2. initio cap. Baronius tom. 2. anno 305.—existimat hanc Synodum legitimam fuisse. Binius de Conc. com. in Can. 36. Concilij Elibert. some, who of late (saith he) being as it were oppressed with the authority of the prouinciall Councell of Eliberis (which condemned the worship of Images) held it their best refuge to denie the authoritie of that Councell, as being but onely prouinciall, and not confirmed by the Pope; and doubtlesse (saith he) this euasion may serue the turne, if a better answer cannot be found. This Councell is ancient, euen 1300 yeares ago (according vnto Binius,) wherein there was a consent of Fathers in a definitiue sentence, no Father of that age, or of many ages after contradicting their determination.
20 If this answer faile, and that the Fathers testimonies be proued entire, then (not to call in question their art of corrupting the Fathers, which their In hoc capite non du bium quin multa sint addita, veluti declarandi gratiâ, ab ijs, qui omnia magnorum authorum scripta spurcis suis manibus contaminabant. Lodouicus Viues in lib. 22. de Ciuitate Dei, cap. 8. pag. 693. Lugduni 1560. Viues may seeme to note in their owne men) they do betake themselues vnto two other shifts: for first they instruct their Diuines, that whensoeuer they shall be pressed with the authorities of ancient Fathers, In Catholicis veteribus plurimos feramus authores, & extenuemus, excusemus, excogitato commento, persaepè negemus, & commodum eis sensum affingamus, dum opponuntur in disputationibus. Index Expurg. Belg. And that by [veteres] is meant the Fathers, it appeareth by Gretzer: Quid piaculi fecit Index, cum—pro Bertramo agens, cam illi gratiam fieri cupit, quae sit alijs nonnullis ex antiquorum numero, vt Tertulliano & Origeni? Gretzer Iesuita de iure prohib. libros. lib. 2. cap. 10. § Obijcit Iunius. by some deuised and colourable Comment to excuse their speeches, or to denie that they meant so, or else to apply vnto them some fauourable exposition. This first is gentle physicke, which if it do not worke, then (this is their last refuge,) they apply a stronger purge: for as they haue Index Expurg. editus Parisus, anno Domini 1557. And see this confessed before, Chap. 25. Sect. 3. num. 6. razed a sentence, which aduanceth the sufficiency of the sacred Scriptures, out of that vnperfect worke which hath long passed vnder the name of S. Chrysostome; so they either do, or may hereafter practise the like tyranny against the writings of other Fathers, especially seeing [Page 354] they challenge this authority herein, vpon a pretence that Secundò dum prohibetur Bertramus, nego prohiberi Patrem; nam Ecclesiae Pater ille est, qui salutari doctrinâ Ecclesiam alit & pascit:—si pro tritico lolium admiscuerit, eatenus non pater est, sed vitricus, non Doctor, sed seductor.—Quartò insuetum non est, vt veteres damnentur errores, si nocendo fiant noui.—exemplum habemu [...] in Gelasio Pontifice, qui Tertullianum & Origenem, & alios, etsi valdè antiquos, lege lata ex orthodoxorum manibus & vsu excuss [...]t, ius hoc semper fuit penes Ecclesiam.—Etsi integrum librum proscribere fas est, fas etiam erit proscribere partem; seu paruam, seu magnam; eum exscindendo, delendo, obliterando, vel simpliciter omittendo, idque ob Lectoris vtilitatem. Gretzerus Ies. de iure prohib. libros, lib. 2. cap. 10. pag. 328. & 329. the father is no naturall father, but a step-father, who nourisheth not the Church with wholsome food, but mixeth darnell and pernicious graine with the wheate: therefore as the Popes (say they) haue dealt with some writings of Origen and Tertullian, by the same right may they now (according to their wisdome,) abolish any writings of others, either in whole or in part, by cutting or blotting them out. And so it may come to passe, that the Fathers shall not onely be no Iudges, but euen no Doctors of the Church; for they may be silenced by their Popes, who are in our Aduersaries doctrine the Fathers of Fathers: and this must be the end of their disputes, not by perswading, but by commaunding a consent. We now come vnto
The necessarie cautions, which are to be vsed in the allegations of bookes of antiquitie.
The first is, that vndoubted Authors be alledged, and not counterfeit.
SECT. 5.
21 It hath bene the common and constant profession of all Protestants to stand vnto the iudgement of antiquitie, for the continuance of the first foure hundred yeares, and more, in all things: which appeareth by their vndoubted bookes and testimonies, clearely and vniuersally held in those purest times for necessarie doctrines of faith. The first caution is, that they bring vs the testimonies of true Fathers; otherwise the subornation of counterfeit witnesses, must argue the weaknesse of the cause.
22 Their owne Senens. Biblio. lib. 4. per totum. Senensis and Posseuin. Apparat. per totum. Posseuine haue discouered, for their part, such a number of this illegitimate seed, as doth amount to many hundreds: by the errour whereof, our Aduersaries vsually delude their Reader, suggesting vnto his weake sight erroneous Authors vnder the names of orthodoxall Fathers; obiecting, for the defence of Romish positions, testimonies in the Ambros. obiected by the Rhemists, annot. in 1. Timoth. 3. 15. although Salmeron reiect all his commentaries vpon S. Pauls epistles: Salmer. Ies. in ep. Pauli, disp. 19. pag. 61. Tom. 13. So likewise Posseuin. Apparat. tit. Ambrosius. Clemens epist. 1. ad Iacob. fratrē Domini. Ob. by Binfildiusde contrit animarum post mortem. §. 5. memb. 3. Reiected by Card. Turrecr. as saith Senens. Bibl. lib. 2. Tit. Clemens: and by Bellar l. 3. de bonis operib. c. 11. §. Caeterùm. And Athanas. q. 34. ad Antiochum. ob. by Card. Bellar. lib. 1. de Purg. cap. 6. initio: and are held to be fained epistles by Posseuin. Ies. Apparat. tit. Athanas. and by Senens. Bibl. l. 4. tit. Athanas. and Eusebius Emissenus, Dionysius Areopagita, and Cyprianus ob. and disclaimed. See aboue Cap. 2. §. 4. & Cap. 25. §. 1. & Cap. 2. §. 7. name of Ambrose, Clemens Rom. Athanasius, Eusebius Emissenus, Dionysius Areopagita, Cyprian, and multitudes of others, which by our Aduersaries themselues are reiected, as being workes of a suborned and bastardly of-spring.
23 And indeed these are no more fit truly to confirme any Romish doctrine, then the Epistles of Clemens and Anacletus Bishops of Rome, can be thought sufficient to countenance the Papall authority; which their learned Cardinall Cusanus suspecteth to be Sunt meo iudicio illa scripta de Constantini donatione Apocrypha: sicut fortasse longa scripta (speaking of their epistles in Gratian) sanctis Clementi & Anacleto attributa, in quibus volentes exaltare Romanam sedem, omni laude dignam, plus quàm Ecclesiae expedit, se penitus quasi fundant. Cardin. Cusanus lib. 3. Concord. Cathol. cap. 2. fol. 782. Apocrypha: whereunto notwithstanding (saith he) they do giue credit, who do too much defend the authority of the See of [Page 355] Rome. And if it be true which their owne Antonius Contius, Professor Regius in Academia Brugensi, Impres. Antuerp. anno 1570. dist. 16. Cap. Septuaginta, sheweth by many arguments. Omnium Pontificum, qui Syluestrum praecesserunt, epistolas Decretales falsas esse. Contius, one who was the publike professor at Bruges, doth by many reasons contend to proue, viz. that the Decretall epistles of all the Popes (that is, for almost the space of three hundred yeares,) before Pope Syluester, are false: then why do they not adiure those many spirits to depart, which are of this sort, and are yet held with them for Oracles, possessing the bodies of their See Surius Tom. 1. and Binius Tom. 1. Conc. Councels?
24 Againe, their bookes which haue bene corrupted by hereticks (which also are confessed to haue bene many) are to be esteemed as none of the Fathers, being by the The Pelagians corrupted the Commentaries attributed vnto Ambrose: witnessing Salmeron in epist. Pauli, disp. 19. pag. 61. and the annotations vpon S. Pauls epistles ascribed vnto S. Hierome. Senens. Bibl. lib. 4. tit. Hieronym. pag. 251. The Arrians the workes of Origen. Bellar. lib. 1. de Christo, cap. 10. §. Tertiae aetatis. Eunomians the bookes of Recognitions of Clemens. Senens. lib. 2. Tit. Clemens. pag. 50. The Nouatians the bookes of Tertullian de Trinitate. Bellarm. lib. 1. de Christo, cap. 6. §. Ad locum. The Nicolaitans the Canons of the Apostles. Senens. lib. 2. tit. Clemens. pag. 49. and other Heretickes the bookes of Pope Leo, Senens. ibid. lib. 4. pag. 326. art of Arrians, Pelagians, Eunomians, Nouatians, Nicolaitans, and other hereticks, infected with deadly corruptions: so that the vnexpert scholer is no otherwise occupied in turning ouer the Fathers, then an ignorant man who is conuersant in an Apothecaries shop, where without warie circumspection he may sucke his bane out of boxes, which carrie the title of an Antidote.
The second and third cautions, that the Testimonies be cleare in their sence, and generall in consent.
SECT. 6.
25 Our Aduersaries themselues know right well that the Fathers writings are full of obscurities, which they note especially in S. Mos est Hieronymi commemorare in fuis commentarijs sententias multorum authorum—apertè fa [...]sas, nec significare Lectori eas sibi displicere: cuius consuetudinis inexpertus Lector facilè in fraudem & errorem inducatur, existimans eas esse Hieronymi sententias. Pererius Ies. comm. in Gen. 19. disp. 6. §. Verùm quia. & Ribera Ies. comm. in Hos. 12. num. 5. & Senens. lib. 4. tit. Hieronymus. Non mi [...]um est si in hac quaestione de Eucharistia occurrant aliquae sententiae obscuriores Patrum, &c. Greg. Valent. lib. 1. de Christi praesentia. cap. 10. pag. 38. col. 2. Quae à Patribus interdum non dogmaticè, sed obiter & contentiosè scribuntur. Stapleton doctr. princip. controu. 2. lib 6. cap. 5. Augustinus non exposuit hunc locum in commentario aliquo proprio,—sed solùm adduxit aliquid ex hac Pauli sententia ad suum propositum. Bellar. l. 1. de Euchar. cap. 14. §. Duodecimus locus. In the exposition of the place of S. Paul. 1. Cor. 10. The fathers did eate the same meate: making against Transubstantiation. Hierome, and which they also often pretend in answering Protestants vnto many arguments out of the Fathers: and yet they themselues do commonly alledge testimonies and interpretations of Fathers for the proofe of See these particulars aboue, lib. 2. per totum. Merit, Sacrifice, Transubstantiation, Satisfaction, and other Romish doctrines; wherein (as hath bene from their owne confessions proued) they haue giuen vs only shels in stead of kernels, and the words of Fathers against their meanings. For else our Aduersaries are not ignorant, that some Fathers sometimes haue had their by-paths; in which regard the Romanists themselues do admonish their Readers to Oportet matura consideratione expendere occasiones non paucas, ob quas prisci illi Ecclesiarum Magistri interdum à veritatis scopo aberrarunt; primùm quia absque praeuio ductore intentatum ante à iter aggressi sunt:—deindè cùm innumera penè pro temporum, locorum, ac personarum oportunitate dixerunt,—in multiloquio non deest peccatum.—Praetere à dum ardebant veteres illi tanto sincerae pietatis—ardore, vt dum vnum errorem omni conatu destruere annituntur, saepè in alterum oppositum errorem vel deciderint, vel decidisse videantur.—Porrò in libris sanctorum Doctorum, quos authenticè legit Ecclesia, nonnunquam inueniuntur quaedam praua vel haeretica. Senens. Biblioth. lib. 5. in Praefat. pag. 328. 329. Coloniae 1586. weigh foure occasions, whereby those ancient masters were made sometime to misse their aime, & to erre from the truth: adding, that in those very books of theirs, which the Church doth reade for authentical, there are some things found, [Page 356] which are indeed false and erroneous: and Etsi sacri Patres multa praeclara & omni fide dignissima scripserint, quae meritò tribuenda sunt Spiritui sancto, qui illa eis suggessit; sunt tamen interdum nonnulla minùs certae & constantis veritatis, quaedam verò probabilia, & interdum grauiores lapsus de rebus, quae in Ecclesia suo tempore definitae non erant, & ideo ad authoritatis pondus & fastigium, quale obtinent Scripturae, non pertingunt: ita vt Biblia sacra sola digna sint vt absolutè dicantur Scripturae. Salmeron Ies. comment. in 2. Tim 3. disp. 4. §. Et addit. although those holy Fathers did teach many things worthy of all credit, by the direction of the holy Ghost; yet sometime they deliuered some things doubtfully, and in some things they did greatly erre.
26 Which errours the Protestants haue likewise noted, not as the children of Cham, pointing at deformities to laugh and scorne, but as carefull and faithfull Pilots, discouering shelues and sandes, for the directing of others in the safest course: which notwithstanding the Romanists do vsually obiect for the proofe of Prayer for the dead, from such testimonies of some Fathers which defended loca resrigerij: an error condemned by the Romanists. See aboue, lib. 1. cap. 2. Sect. 15. Praier for the dead, for Purgatorie, from such authorities of some Fathers as held that all the Saints, euen the blessed Virgine also must be tried by fire in the day of doome: and is reiected by the Romanists as erroneous. See ibid. lit b. in the margent. Purgatory torments, for Mixture of water with wine in the Eucharist, from such sentences of a few Fathers, who taught that this mixture was in it selfe not onely a figure, but euen an essentiall part of this Sacrament: confuted by themselues. See aboue, lib. 2. cap. 4. Mixture of water with wine in the Eucharist, for Necessitie of Baptisme of Infants, from such clauses of some Fathers, who taught that otherwise they should suffer eternall torments of hell: which our Aduersaries do now vtterly dislike, as derogating from the mercie of God. See aboue, lib. 2. cap. 13. §. 3. Absolute necessitie of baptisme of all Infants, for That Antichrist must be a Iew, from such comments of Fathers as rely vpon a false interpretation of Iacobs prophecie: which exposition our Aduersaries confesse to be violent and vntrue. See aboue lib. 2. cap. 5. §. 2. Antichrist to issue from some Iewish tribe, for Free will, from such opinions of some Fathers as are confessed by themselues to haue therein too much inclined vnto Pel [...]gianisme. See aboue lib. 2. cap. 10. §. 1. Mans free-will vnto good of himselfe: when as, notwithstanding these testimonies and opinions of some particular Fathers, the Romanists themselues haue condemned such sentences, as being both false and pe [...]nicious: besides their doctrine of See aboue lib. 1. cap. 2. §. 19. 20. & seq. Indulgence, which is confessed to haue bene scarce conceited on by either Latine or Greeke Fathers.
The last caution is, that the Fathers deliuer their iudgement in the nature of necessarie doctrine in Christianitie.
SECT. 7.
27 For herein our Aduersaries haue forfeited the estimation which they would challenge, and which is proper vnto iust and sincere disputers. Two points, of See aboue lib. 2 cap. 12. Inuocation of Saints departed, and of See aboue lib. 1 cap. 2. §. 14. Purgatory, proceeded from some Fathers vnder the terme of peraduenture: besides diuerse traditionall See aboue lib. 2 cap. 25. ceremonies, which by the Fathers were vsed in the rule of indifferencie, but haue since by the Roman Church bene imposed vpon her people in the law of necessitie: and (which exceedeth admiration,) the forenamed doubtfull and not vniuersal doctrines, hath the same Church lately See Bulla Pij 4. in Conc. Trident. in forma iuramenti. translated into the symbole of her new Creed, in the conclusion of their last Councell of Trent; which consisteth vpon foure and twentie Articles. Vpon all these former premises we make bold
To conclude, by way of Appeale.
SECT. 8.
28 Whosoeuer shall remember that the Romish Clergie is bound by an oath, neuer to interprete Scripture contrarie vnto the vniforme consent of ancient [Page 357] Fathers: which they neither For what one of a thousand doth reade all the Fathers, to trie their consent in all interpretations? can, nor do performe: but assume vnto themselues, not onely that liberty commended vnto all Christians, 1. Thess. 5. 21. Trying all things, and choosing that which is good; that is, so farre to follow them, as by reason they may; or as farre as they, like as naturall Fathers, giue their children wholsome foode: but also Sect. 1. reiect their vniforme authorities, and Sect. 2. preferre the iudgement of yonger Diuines before them: and not vpon the euidence of truth, but by importunitie of Sect. 3. affection, whether in pretence of godlinesse, or vpon a Ibid. grudge against Protestants, lest with them they might accord vnto the ancient interpretations: or else not vpon the iustice of their cause, but by Sect. 4. impotencie of satisfying vnto the testimonies of Fathers, do arrogate vnto themselues a power either of deluding them by some §. 4. lit. d. cunning comment, or of refusing them as Ibid. supposititious and bastardly, or of Ibid. vtterly blotting, and razing them out: I say, Euery such Reader must necessarily be able to discerne betweene the profession of Romanists and Protestants, as betweene bondage and libertie, affection and reason, truth and dissimulation.
29 And if further he shall call to minde how the Romanists, to make themselues the onely heires of the ancient Fathers, haue §. 5. lit. c. suggested counterfeit names in stead of currant, §. 5. lit. g. erroneous writings for sound, Sect. 6. 7. particular opinions for generall, Sect. 6. 7. doubts for determinations, (all which haue bene particularly discouered:) he cannot but easily iudge whether the Protestants or Romanists deserue more credit, in the alledging and allowing of the testimonies of Antiquitie.
THE THIRD BOOKE: INTREATING OF THE FAITH OF THE IEWES, AND the practise of Miracles; both which the Apologists do suggest in the next place for the confirmation of their Romish faith.
Chap. I. Of the faith of the Iewes.
THE ROMISH APOLOGIE.
Another like Demonstration thereof by testimonie from the ancient Iewes. §. 4.
ADde but now in further demonstration hereof, that concerning such Articles of faith now in question, as are common to vs with the Fathers of the old Testament, whensoeuer vpon any occasion, direct mention is made of any of them, either by those that were before Christs time, or by the Iewish Rabbines since, it is still with vs, and against our Aduersaries.
THE PROTESTANTS APPEALE: By an Introduction into the matter.
SECT. 1.
THE Apologists, after a long and oblique pilgrimage vnto Lib. 1. cap. 1. England, and Ibid. cap. 9. Wales, from whence they wandred vnto the Ibid. cap. 10. elder, and Ibid. cap. 11. yonger Graecia, besides other Ibid. cap. 12. &c. Remote Nations of Armenia, and Aethiopia, and then againe by a circum-circa In the second booke. wended into Europe, Asia, and Africke, and all in visitation (if they might haue bene found) of the old Monuments and Records of the now controuerted Articles of faith; do now at length set foote within the coasts of Iudaea, searching if there they may finde some Relicks of the Romane professi [...]n out of the faith of ancient Iewes: and by their first words [adde but now] put vs in good hope to make their full period here. But restlesse and vndeterminable are the by-paths of error, for now are we brought to follow them through a wildernesse of opinions, called the Iewish See hereafter cap. 3. §. 1. Talmud, and herein to seeke the doctrines (as they pretend) of ancient Iewish Rabbins: which is all one labour as to follow a swallow in her flight. Neuerthelesse they call this obseruation a demonstration of their Romish faith: which is prosecuted more fully by their Iodocus Coccius in his late huge volumes entituled the Thesaurus Catholic [...]s, in quo controuersiae fidei.— Catholick treasure of the controuersies of faith: a worke commended [Page 359] vnto the world, as Opus—omnibus verae fidei, pietatis, & Christianae antiquitatis amantibus summè necessarium.— especially necessarie for all, who are louers of the ancient Christian truth, and authorized by the Cum priuilegio Caesareae Maiestatis. Coloniae 1599. priuiledge of Caesar.
2 Which argument from the Iewish faith, albeit it seeme vnto the ignorant to be (as they call it) a demonstration of their faith, yet will it proue vnto the iudicious, a demonstration rather of folly, arising from the principles of delusion: as may be euinced by the examination of their particulars, whereunto we orderly proceed.
THE ROMISH APOLOGIE.
So in the example of praier for the dead, admitting the booke of Macchabees but for a true historie.
THE PROTESTANTS APPEALE: Concerning the Canonical Scriptures of the old Testament: herein conuincing these Apologists of rashnesse, and their Church of obstinacie in erring, euen by the vniuersall iudgement of the ancient Iewes; from the confessions of our learned Aduersaries.
SECT. 2.
3 We may remember their challenge to be entituled A Catholicke Apologie; and their first allegation for this last point to be taken out of the booke of Macchabees, admitting (as they say) the booke but for a true historie: implying that it is not onely true, as other humane histories, but that it is (as are diuine Scriptures) authentically and infallibly true: like as in producing the booke of Ecclesiasticus they said, See hereafter initio cap. 4. out of the Apolog. Though we should for a time suppose it not to be Canonicall Scripture; intimating that it is most certainly Canonicall, as hath bene decreed by their Councell of Trent of Si quis librum Hester, Danielis, Baruch, Ecclesiastici, Sapientiae, Iudith, Tobiae, duorum Machabaeorum, Danielis libros integros cum omnibus suis partibus, prout in veteri vulgata Latina editione habentur, pro sacris & Canonicis non susceperit,—Anathema sit. Conc. Trid. Sess. 4. the bookes of Macchabees, Ecclesiasticus, Tobie, Iudith, Baruch, Wisdome, and some Apocryphall parts of Hester, and Daniel, by an imposition of their curse of Anathema vpon euerie one that shall not confesse all these to be Canonicall Scriptures; as do the Protestants, whom our Aduersaries do therefore condemne as sacrilegiously Protestantes illud ipsum verbum, quod solum restiterat, exsectis è toto corpore tam multis partibus, delumbarunt. Campianus Ies. Rat. 1. Posseuin. Ies. in not is diuini verbi. pag. 26. Bellarm. lib. 1 de verbo Dei, cap. 7. & seqq. mayming and rending asunder the word of God.
4 This is a principall controuersie, which concerneth the integritie of holy Scriptures, the principles of faith, wherein we appeale vnto the iudgement of ancient Hebrewes, Ij libri veteris Testamenti—in Canone Hebraeorum non habentur. Costerus Ies. Enchirid. cap. 1. de sacra Scriptura. §. De numero librorum. in sol. Ob. 1 & 2. Hij (sex) libri simul omnes reijciuntur ab Hebraeis, vt B. Hieron. testatur in Prologo Galeato. De [...]nde Haebraeorum sententiam sequuntur Haeretici (Protestantes) huius temporis ferè omnes. Bellarm. lib. 1. de verbo Dei, cap. 10. initio. who (as our Aduersaries themselues confesse) did reiect all those sixe bookes as not Canonicall, which are excluded by Protestants. Yet this was the prerogatiue of the Iewes mentioned by the Apostle, to Rom. 3. 2. haue the Oracles of God committed vnto them; that is, (as saith their Cardinall Id est, Oracula diuina, in sacris Scripturis contenta, commissa & concredita esse Iudaeis; apud eos enim in quadam custodia & deposito eloquia Dei manserunt, factiue sunt depositarij, & custodes eloquiorum Dei. Tolet. Ies. [...]om. in Rom. 3. 2. Tolet) The diuine Scriptures, as Gods pledges were preserued by them.
5 But some peraduenture will suspect that the Iewes did violate and frustrate this so sacred a depositum and repose, by reiecting some Scriptures [Page 360] which were of diuine authoritie. O no: for S. Hierome and Origen (whose sentence Cardinall See hereafter cap. 16. Sect. 3. Bellarmine doth both alledge and allow) did thus reason concerning the truth of the Hebrew Testament; that if the bookes therof had bene corrupted, then Christ or the Apostles would surely haue reproued so notable a crime, especially seeing they reprehended in them lesse faults. If this Argument may passe for currant for the iustifying of the Iewes, to free them from the suspition of a wilfull deprauing of any sentence of Canonicall Scriptures, shal it not be of more weight to absolue them from dismembring whole bookes of holy writ? Yes verily: for it will be confessed by their Cardinall Bellarmine, that the Iewes were alwaies so religious, that they would See hereafter cap. 16. §. 3. choose rather to die an hundred deaths, then to suffer any corruption of the holy Scriptures.
6 Againe, we cannot, but acknowledge the obseruation of their Cardinall Caietan to be verie sound and iudicious: Duas maximas vtilitates ex Iudaeorum obstinatione percipimus, altera est fides librorum sacrorum. Si enim omnes Iudaei conuersi essent ad Christum, putaret iam mundus Iudaeorum adinuentionem fuisse—quòd fuerit promissus Messias. Sed vbi inimici Christi Iudaei perseuerant, & testantur nullos alios apud Patres fuisse libros Canonicè sacros, nisi istos. &c. Caiet. Card. com. in Rom. [...]ap. 11. pag. 76. All Christians (saith he) receiue a double benefit by the apostacie and obstinacie of the [...]ewes; one is to know which are the true bookes of the old Testament: for if all the Iewes had bene conuerted vnto the faith of Christ, then would the world haue suspected that the Iewes had inuented those promises which are of Christ the Messias: but now inasmuch as the Iewes are enemies vnto Christ, they beare witnesse vnto vs, that there are no other bookes Canonicall (meaning, of the old Testament) then those which the Iewes themselues haue acknowledged. So that we may well thinke that that Church is lesse Christian, which is not more Iewish in this Article concerning the Canon of holy Scriptures, especially seeing (as will be confessed) the ancient Fathers did embrace the iudgement of the Iewes in this point.
7 Let now any sensible braine of any Christian man, vnderstand that the Romanists (who stand conuicted in this first and highest point of all controuersies, euē the discerning of the true Oracles of God) pretend a demonstration of their faith out of the doctrine of ancient Iewes: and he may consequently iudge what is the vanitie of their challenge, wherein they haue aduentured to professe, and that in print, See the Apologie in the beginning of this third booke. concerning such articles of faith now in question, that whensoeuer vpon any occasion direct mention is made of any of them, either of those that were before Christ, or by the Iewish Rabbins since, it is still with vs (say they) against our Aduersaries. This their darknesse in this one point is afterward more fully discouered by examples of al the Churches of the world in the primitiue age after Christ, and by the confessions of many Romane Aduersaries witnessing the same truth of our profession concerning the Canon of Scriptures of the old Testament. Now we come to the first question.
CHAP. II. Of Praier for the dead; out of the booke of Macchabees.
THE ROMISH APOLOGIE.
It may not be denied but that long before Christs time, Iudas Macchabeus (the vndoubted seruant of God) 2. Macchab. 2. 43. procured sacrifice for the dead: that the Priests at Hierusalem accordingly [Page 361] offered 2. Machab. 2. 45. Solie made a reconciliation for the dead, that they might be deliuered from sinne. it, and that the Author of the Historie so many yeares after commended 2. Machab. 2. 45. It was a holy and good thought, & vide ibidem, verse 43. the same.
THE PROTESTANTS APPEALE.
SECT. 1.
NO Bellarm. lib. 1. de Purg. cap. 3. Coccius [...]n Thesauro Cathol. Greg. Valent. de Purgat. and others. Romanist almost falleth into this argument of Praier for the dead, but he presently pointeth at this place with an [...], as though this were in it selfe sufficient to confound any Protestant: but we answer by examination 1. of the Translator, 2. the Relator, 3. the Actor, and 4. the authoritie of this storie, now mentioned.
2 The translation is according to the vulgar Latine, which D. Lib 1. de Idolat. cap. 5. Sect. 8 & 9. Reynolds hath proued from all the Greeke Originals, & many Latine copies to be corrupted, which hath it thus; Et factâ collatione &c. that is, And hauing made a gathering, he sent twelue thousand drachmes of siluer to Ierusalem, to be offered for a sacrifice for the sinnes of the dead. The word [mortuorum,] of the dead, is added, euen as is the naming of twelue thousand drachmes in stead of two thousand: as though they meant hereby to enlarge their royall exchange of Indulgences.
3 Secondly, the Relator Iason Cyrenaeus, who calleth himselfe the 2. Machab. 2. 24. abridger of this storie, hath bene shewed by Deinde totum illud, &c. Our Zanchius de diuin. attrib. lib. 4 cap. 4. Zanchius to haue bene rather an enlarger of it, by adding vnto it more then is to be found either in the Hebrew Ben gorion. lib. 3. cap. 19. or else in the Greeke histories of Iosephus, who haue both recorded this storie.
4 But if we should allow for disputatiō sake, the storie to be truly expressed, and that (which some See D. Reynolds, and Hierome Zanchie, in the same places. impugne) this Sacrifice had bene offred by means of the Actor Iudat Macchabaus, for the dead, and not onely for the liuing; yet must we consider that it was for the behoofe of those dead, who had taken Iewels consecrated vnto Idols, which was forbidden by the law, Deut. 7. This was a sinne, yea and such a sinne, that this The sinne of Acan, Iosh. 7. 1. one was the onely cause why many perished in the hoast of Israel: which argueth that it was an hainous sinne.
5 Finally, these being now slaine, the idolatrous Iewels (the matter of their sinne) 2. Machab. 12. vers. 40. are found vnder the coats of euerie one of them: which proueth, that as they died for sinne, so they died in their sinne. And will our Aduersaries allow publike praiers to be made for those who die in They will not. See aboue in the questions of Purgatory and Sacrifice. Mortale peccatum est reatus, cui, quantum est in sesolùm, semper debetur aeterna damnatio. Vega lib. 14. de peccat. mort. & ven. cap. 16. fol. 640. mortall sinne? But they Greg Valent. Ies. lib. de Purgat. suppose that some of these had repented; yet because this could but only be supposed, it may be demanded of our Aduersaries, whether they will allow publike praiers to be made specially and by name for any publike transgressors, who are not knowne to haue giuen any sensible testimonie of repentance? How then shall the Romanists iustifie this example?
6 For as in earthly building, we are not to apply the rule vnto the stone, but the stone vnto the rule; so in spirituall edification, Gods To the law, and to the testimonie. Esa 8. 20. law must not be examined by example, but example by law. And seeing (as their Iesuite confesseth) Neque certè dubitandum est quin orandi institutum pro defunctis ex Maiorum traditione Macchabaei acceperint, cum in lege quidem nihil de ea re scriptum sit. Gregor. Valent. Iesuita, Anal. fid. lib. 8. cap. 6. §. Sic et. the ordinance of praier for the dead is not found written in the law [Page 362] of God, we presume his act cannot be thought lawfull, in seeking a Vers. 43. Sacrifice of sinne-offering in behalfe of the slaine.
7 To pretend that he was warranted by the law of some Greg. Valent. suprà, lit. l. vnwritten Tradition, is a coniecture contradicted by See hereafter cap. 8. Sect. 4. p Leuit. 5. our Aduersaries, and oppugneth the perfection of Gods written will. For if God did so particularly and precisely ordaine in his writen law p sin-offerings for trespasses of only bodily pollution by touching of the carrion of dead beasts, would he haue omitted mention of Sacrifices for the precious soules of men, if any such had bene behoouefull for the dead? Thus much of the Actor Iudas.
8 Howsoeuer, (that we may come to speake of the authoritie of this storie,) our Aduersaries are not ignorant, that not onely all the Iewes, but the most ancient Fathers, as namely, Hierome, Ruffinus, Epiphanius, Athanasius, Eusebius, and (to omit others,) S. Gregory did not acknowledge these bookes of Maccabees for Canonicall Scriptures; and consequently, not to be of authoritie sufficient to patronize any doctrine of faith. And now we come to salute their Rabbines.
CHAP. III. Of the authoritie of the Iewish Rabbins.
THE ROMISH APOLOGIE.
Whereunto might be added further like testimonie thereof, from Iosephus Ioseph cap. 9 disswadeth those distressed souldiers that were ready to kill themselues, saying, Ignoro milites, quae sit propitiatio animae hominis qui seipsum interfecit: quis intercedet pro nobis ad Deum si sic peccaucrimus? most plainly thereby insinuating, that for such as die in better estate, prayer may be made. Bengorion, also from Rabbi Simeon Rabbi Symeon in libro Zoa [...], in cap. 18. Genesis, saith of such as are temporally punished after this life: After they are purged from the filth of their sinn [...], then doth God cause them to ascend out of that place. (who liued before Christ,) and from sundrie other old Iewish Menachimsiam in comment ad Leuit. c. 16. and R. Hismi. Alphesij scholiastes ad caput Roch. Haschana. And R. Isaac. Ababab. in Lucerna lucis, conclusione 1. part. 2. cap. 2. & R. Dauid Kimhi in Psalm. 32. Rabbines. In so much at the Iewish Rabbines of later age do thereupon yet to this day professe, still to remaine and obserue Rabbi Moyses in his Simbolum fidei Iudaeorum, printed at Paris Anno 1569. fol. 26. b. & 27. a. & 22. b. expresseth a prescript forme of prayer for the dead. Like testimony hereof is giuen by Ioannes Isaac, in Institutionibus linguae Haebraicae impressis Coloniae 1553. And by Antonius Margarita (a late conuerted Iew) in his book entituled Vniuersa Iud [...]urum fides. Prayer for the dead: a thing not denied but plainely confessed by M. Whitaker contra Duraeum, lib. 1. pag. 85. ante med. saith, Scio enim Iudaeis esse libros memoriales quos in Synagogis suis legunt, eosque nunc precibus quibusdam pro mortuis vti soler [...] non ignor. Whitaker.
THE PROTESTANTS APPEALE: Giuing full demonstrations of the friuolous and irreligious presumption of the Apologists; discouering the emptinesse and impietie of such authorities taken from the Iewish Thalmud, vpon which this part of their Romish Apologie doth wholy depend.
SECT. 1.
GAlatinus the principall, and (if we compare them together) almost the sole Author from whom these Apologists haue borowed their proofes, professeth, that the truth which he laboureth to proue, is especially taken out of the Cui quidem rei cum vnicè intentus essem, ae in eruendis arcanis in Thalmud inuentis. Galatin. epist. dedic. And againe: Vt tandem ipsa veritate in Thalmudicis libris inuenta. Praefat. ante lib, in fine. Thalmud of the Iewes: & this wil appeare to be the nest [Page 363] wherein the testimonies of those Rabbins are hatched, which are produced by Galatinus, in his worke entituled: The Secrecies of the Catholicke faith; or by Coccius in his volumes of the Treasurie of the Catholicke faith; or by these obiectors in this Apologie for the Catholicke faith: who all, by yeelding crèdit vnto such testimonies, haue not a little preiudiced and discredited their owne iudgement.
2 For their aboue-named Senensis, a man famous for his great learning and zeale, (as their Iesuite Posseuinus Six [...]us Sen [...]nsis, P [...]o Quinto Pont. Max. obvarias disciplinas—, vnà cum zelo culius diuini, clarus. Posseninus Apporat sac. Tit. Sixtus Senensis. testifieth) and in speciall account with Pius Quintus, whose Me habiti [...] sanctae professionis tuae tuis ipse vestibus, tuis ipse manibus induists▪ & in filium tuo renatum spi [...] adoptâsti Senensis in fine Epist. dedic. adopted child he professeth himselfe to be, in his Bibliotheca Beatissimo Patri, a [...] sumnio Christian [...] Religionis Antisti [...], Pio Quinto Pont. Opt. Max. Tit. Epist. dedic. eīusdem. dedicated to the same Pope, doth giue his Reader to vnderstand, that the Operae-pretium me facturum existima [...], si turp tudines, impietates, & blasphemias non [...]ullis voluminibus comprehensas mam [...]estare [...], &c. Vt Principes Christianos iterum aduersus Hydrae renascentis colla inflamment. Idem Bibl. S. lib. 2. §. Traditiones. pag. 125. Thalmudicall writers are so full of impieties & blasphemies, that he desireth all Christian Princes to set against this Hydra of many heades; the Iewish Thalmud. Whereof he obserueth, that (whether we speake of the first edition of that Iewish diuinitie, which was composed especially out of the Rabbins before Christ, and ended in the yeare 189. called by them Anno 188. absoluta est pars illa Thalmud à Iudaeis, quae Misna inscribitur. Genebrard. Chron. lib. 3. pag. 386. Anno 469. absolutum à Iudaeis Thalmud Hierosolymitanum. Ibid pag. 448. Sub Annum 470. Talmud Babylonicum multa rerum cognitione plenum ediderunt. Idem lib. 2. Chron. pag 252. Anno 505. absolutum est à Mar filio & discipulis Rab. Ase Talmud Babylonicum. Idem ib. lib. 3. pag. 458. Misna; or of the second enlargement thereof made in the yeare 469. called Thalmud Hierosolymitanum; or the last alteration and enlargement of it, begun by diuerse Rabbins, Anno 470. and at last ended by Rabbi Mayer and others, Anno 505. called Babylonicum) Sed cum tam ipse R. Mayer, quàm maiores & posteri sui per singulos huius Talmud libros, non solùm contumelias & blasphemias multas, & execrabiles aduersus Christum Deum nostrum collegissent, verumetiam sanctiones & praecepta plurima conscripsissent contra ip [...]am, quam profitemur, Mosis legem—: Visum est summis Pontificibus, & alijs Christianis Principibus, vt tam nefariae doctrinae lectio atque vsus omnibus Iudaeis, qui sub ditione Christianotum viuunt, interdiceretur; & omnes illi libri Thalmudici toto Christianorum orbe ignibus traderentur. Quod etiam saepè factum esse nonnulli fide digni scriptures testantur—: qui tradunt Gregorium eius nominis nonum, Pont. Anno Domini, 1230. omnia Thalmudica volumina flammis adiudicàsle: atque iterum Innocentium 4. Anno 1244. idem fecisse: Rursus lulius 3. Papa, Anno 1553. artis impressoriae auxilio instaurata volumina & propagata omnia inquiri iussit,—& per omnes Italiae vrbes ex [...]ri: & Paulus 4. Anno 1559. rursus idem fieri iussit, & libros Thalmudicos inter damnata ab Ecclesia Catholica scripta connumerari volirit. Sixtus Senensis quo supra. It was commanded by the generall consent both of diuerse Popes and Christian Princes, that the Iewes themselues, who liued in the dominions of the Christians, should be for bidden the reading of those bookes, as being impious, and containing not onely execrable contumelies against Christ, but verie many decrees and precepts contrarie to the verie law of Moses.
3 Yea, and not this only, but that Gregory the ninth did condemne all those Thalmudicall bookes to the fire, Anno 1320. that Innocentius the fourth did the like, Anno 1244. that Iulius the third, Anno 1553. commaunded that all those bookes, which had bene printed by stealth, should be sought out and burned. And that lastly, Paulus the fourth renewed the same Decree, and noted their names amongst the condemned bookes: Insomuch that out of the Iewes library Ex Iudaeorum Cremonen [...]ium Bibliotheca, Anno salutis nostiae 1559. mandante S. Romanae Inquisitionis Senatu, 1200. Thalmudicorum codicum exusta sunt. Sixtus Senensis quo suprà. in Cremona, by order from the Romane Inquisition, there were burned twelue thousand of these Thalmudicall bookes at one time. This may serue for the generall confutation of their Rabbinish defence. We descend vnto
Their second degree of presumption, which appeareth by discouering the vnworthinesse of the particular Rabbins by them specified, who were before or since Christ: from the confession of our learned Aduersaries.
SECT. 2.
4 Here entreth a companie of their witnesses, whom for honour sake the Apolog. Galatinus giueth example in the ancient Iewes. pag. 30. lit. v. Plainly affirmed by ancient Iews before Christ. Pag. 31. lit g. The old Iewish Rabbins. pag. 25 lit. g. Sundry old Iewish Rabbins. pa. 23. lit x. Rabbi Symeon who liued before Christ, (for prayer for the dead) in libro Soar. pa. 23. lit. v. Rabbi Symeon who liued before Christ, filius Iohai, in libro qui inscribitur Reu [...]latio arcanorum pag 25. lit. [...]. &c. Apologists call old Rabbins, ancient Iewes, Iewes before Christ, viz. Rabbi Ioseph Bengorion, Rabbi Symeon, and Apolog in the margent. others; concerning whom we can say no lesse then their Senensis hath confessed, long since to haue bene auouched by Epiphanius, viz. that Traditiones seniorum redarguit Christus—easdem Paulus (1. Tim. 1. & 2. 2. & 2. 4.) irride [...],—Iudaicas fabulas, & anilea nugas, stultas quaestiones, & prophanas vanitates—appellans, &c. Aliquanto post: Epiphanius lib. 1. aduersus haeres. Traditiones seniorum esse dicit, quatuor Iudaicas diuinae legis expositiones excogitatas à nonnullis Hebraeorum magistris, hoc est, à Mo [...]e propheta, à Rabbi Achiba, Rabbi Iuda, & à filijs Asamonaei: qui ex praedictis expositionibus deduxerunt Constitutiones quasdam superstitione & vanitate plenas:— Christ condemned the Tradition of the Elders, Mat. 15. which S. Paul derided, 1. Tim. 1. 4. & 7. to wit, the Iewish expositions of the Law, inuented by the Hebrew Maisters, such as were Rabbi Achiba, and Rabbi Iuda, from whom the Asamonaei did take their vaine & superstitious Constitutions.
5 Whereof S. Hieronymus in 3. comment. Esaiae, & in qu. ad Algasiam, 10. in T [...]t. 3. scribit, has esse Constitutiones quasdam Iudaeorum, à Graecis [...] dictas [...]quas primi inter Hebraeos ante Christi aduentum docuerunt Sammai, & Hillel, quorum scholam suscepit Akibas Aquilae proselyti praeceptor, & post eum Mayer; cui successit Ioan [...]an filius Zachai, & post eum Elieze [...], & per ordinem Delphon, & rursum Ioseph, & demùm Iosue, vsque ad vltimū vibis secundae excidium. Hierome is acknowledged to be further witnesse, saying, that those Traditions condemned by Christ, were the [...], or second Constitutions, which had bene taught by Rabbi Sammai, and Rabbi Hillel, whose schoole Rabbi Akibas and Rabbi Mayer had, whom Ioannan the sonne of Zachai, and Eliezer, and Ioseph, and lastly Iosue succeeded, vntill the last destruction of Ierusalem. Whereunto their e Aquinas assenteth, saying, The Iewish Thalmud (which by so many Edicts of Popes hath bene condemned and burned, and whereby the Iewes at this day are most gouerned) is partly collected out of the old Maisters of the Iewes, such as were Hillel, Akiba, Ioseph, and others. Which is verified also by their Cardinall Respondeo Christum & Apostolos reprehendere—traditiones. quas à quibusdam recentior bus acceperant, quarum aliquae inartes, aliquae perniciosae erant, & contra Scripturas:—vt docet Irenaeus lib. 4. cap. 25. 26.—Epiphanius in haeres. Ptolomaei.—Por [...]ò ex his fontibus descenderunt fabulae, quae nunc sunt in Thalmud, & in omnibus libris ferè Rabbinorum. Bellar. lib. 4. de verbo Dei, cap. 10. §. Argumentum tertium. Bellarmine, saying, that they were Traditions of yonger Rabbins, which were condemned by Christ: from whence as from a fountaine, were deriued the Traditions now contained in their Thalmud.
6 Wherefore considering that these, whom the Apologists call ancient, and old Rabbines, were condemned by Christ, and accounted, in respect of the true and orthodoxall Rabbines among the Iewes of that time, but Yong; we cannot be otherwise perswaded, but that the Apologists intended to deceiue their Readers with their old Rabbines, as sometime the Iosh. 9. Gibeonites did Israel with moulded bread, and old shooes. And for vs to thinke, that the Iewes since Christ are stronger witnesses vnto truth, then the former, is all one as to thinke, the Blindnesse is come vpon Israel. Rom. 11. 25. blinder men are, the better they can see.
7 Furthermore, of the other works of the Iews, which are lesse defiled with superstition (such as is the Targum, or Chaldie Paraphrase made by Rabbi Aquila, by Rabbi Ionathas Vzielis, and by Ioseph the blind) seeing that it is confessed [...] Thomas Aquinas in comm vtriusque epist. ad Tim. semel atque iterum asse [...]erat, nomine Traditionum significari ingens ac vastum illud opus Iudaicarum traditionum, à Iudaeis Thalmud, hoc est, Disciplinationem appellatum; in quo collecta sunt Decreta omnia praedictorum Magistrorum, Sammai, Hillel, Akiba, Ioseph, & filiorum Asamonaei, vnà cum alijs innumeris Rabbinorum statutis, sententijs, & tam diuinarum, quàm humanarum legum expositionibus, quibus nunc tota Iudaeorum natio regitur. Sixtus Senensis Biblioth. sanct. lib. 2. Tit. Traditiones seniorum. pag. 122. & 124. [Page 365] by Cardinall Paraphrasin Chaldaeam ipsi Targum vocant. Pentateuchum transtulisse sertur R. Aquila, qui Chaldaicè Onkelus dicitur.—Prophetas R. Ionathan Vzielis filius—Psalmos, &c. Ioseph caecus. Quae Translationes apud Hebraeos magnae sunt authoritatis, & iccirco nobis etia vtiles, vt ex ijs conuincamus Hebraeos: alioqui ab Ecclesia non v [...]que adeò magni fiunt, neque ex ijs argumentum firmum duci potest. Siquidem—Iudaicis fabulis & Thalmudistarum nugis conspe [...]sae sunt. Bellar. lib. 2. de verbo Dei, cap. 3. initio. Bellarmine to be esteemed of the Church as profitable to confute the Iewes, but not of so great authoritie among Christians, as to make any sound argument, because of the Thalmudicall foulenesse wherwith they are defiled. Then thrice vainely hath Galatinus, and out of him their Coccius, and the Apologists from them both, endeuored to draw out of these puddles a Demonstration, that is, an inuincible argument for confirmation of the Romish faith against Protestants. Which vanitie appeareth yet so much more vaine, because, as their Iesuite Rabbini Hebraeorum, qui vel diuinam Scripturam exposuerunt, vel paraphrases eidem adhibuerunt, vel in Thalmud plaeraque congesserunt, à Patribus vix vnquam citantur. Posseuinus Apparat. sacr. part. 2. Tit. Rabbini. Posseuinus obserueth, The Iewish Rabbins who haue either expounded Scriptures, or compiled the Thalmud, are scarce once cited by the ancient Fathers, no not so much as against the Iewes themselues: and must such bolts taken from the Iewes be thus fastened vpon Christians? Now that we haue broken this impostume of their swelling Demonstration, we answer vnto the Prayer then vsed for the dead.
8 Symeon Ben Iohai bewrayeth himselfe by the title of the booke, which is, Reuelatio secretorum. Apolog. pag. 25. lit. f. A Reuelation of Secrets. For if the practise of praying for the dead had bene alwayes so generall, then was it no secret; if it needed a new Reuelation, then was it not before his time generall or Catholike. And finally we appeale from Rabbi Symeon, Rabbi Kimki, Rabbi Hascana, vnto Moses in his Pentateuch, and the true Prophets of God; and knowing, that this Article of prayer for the dead is not reuealed in such Scriptures, it may be iudged no better then a doctrine Thalmudicall.
9 And lastly, why shall our Aduersaries denie vs that libertie of renouncing the Iewish Doctors, (where they reiect the truth of Scripture,) which they do assume vnto themselues? as when Cardinall Bellarmine accounteth it a Iewish fondnesse to thinke, that Rabbi Salomon in cap. 9. Gen. vult esse reum homicidij, qui non dat operam liberis: & R. Dauid Kimchi in cap. 58. Esa. ait, esse sententiam Iudaeorum, eos qui non relinquunt filium, esse tanquam excommunicatos à Deo. Bellar. lib. 2. de Monachis, cap. 6. he should be a murtherer, who did not apply himselfe vnto the procreation of children, although Rabbi Salomon taught thus much: or to contemne the doctrine which saith, that he is an excommunicate from God, who leaueth not a male-child to succeed him after his death; albeit this opinion be by Rabbi Dauid Kimchi attributed vnto the ancient Iewes.
CHAP. IIII. Of Limbus Patrum.
THE ROMISH APOLOGIE.
Secondly concerning Limbus Patrum, the booke entituled Ecclesiasticus, though we should for the time suppose it not to be Canonicall Scripture, yet was it collected or penned before Christs time, and by such an Author as then before In the Prologue of the booke of Ecclesiasticus, ante med. had giuen himselfe to the reading of the law and Prophets and other bookes of their Fathers, and had gotten therein sufficient knowledge.
THE PROTESTANTS APPEALE.
SECT. 1.
NAy but they might not onely suppose, but euen depose, that the booke is See hereafter in this Chap. Sect. 3. not Canonicall. Notwithstanding if they shall furthermore suppose, that euerie one who should beare witnesse vnto himselfe, that he had giuen himselfe to the reading of the law and the Prophets, and of their Fathers, had gotten therein sufficient knowledge, could confirme any Article of doctrine: then might euerie Cabalisticall and Thalmudicall Rabbin be equalled with Ecclesiasticus. But first to the matter, and then to the Author.
THE ROMISH APOLOGIE.
In this booke is our Sauiours descending into that place specially foretold vs, where it is said in his person: Ecclesiasticus 24. 37. I will pierce through the lower parts of the earth, I will looke vpon all such as be asleepe, and will lighten all them that trust in the Lord: a saying so direct This piercing through the lower parts of the earth, to lighten those that were there asleep, and trusted in the Lord, argueth plainly that those faithfull so asleepe (or dead) were not then in heauen: for by the lower parts of the earth, cannot be meant heauen. and pertinent, that M. WHITAKER seeketh to euade by these two onely waies, as first in answering, that Whitaker contra Dureum, l. 8. pag. 567. post med. these words are wanting in the Greeke copies: Secondly (this being notoriously false,) &c.
THE PROTESTANTS APPEALE: Noting in the Apologists two notable ouersights.
SECT. 2.
2 M. Whitaker hath said, The words obiected, [as out of Ecles. 24. 37. I will pierce] are not in the Greek. His answere (say the Apologists is notoriously false. Which notwithstanding is so manifestly true, that not onely the See the Complutens. Bible, Vatablus, & the Septuagints, Basileae anno 1545. Greeke copies beare witnesse hereunto, but their Cardinall Bellarmine also doth confesse of these words, that they Eccles. 24. Penetrabo &c.] Hic locus non cōuincit haereticos, tum quia ipsi non recipiunt hunc librū, tum etiam quia haec verba desunt in Graeco textu; tamen apud Catholicos suam habent authoritatem. Bellar. lib. 4. de Christo, cap. 12. § Secūdus locus. are not in the Greeke text. Which peraduenture was the cause that their Coccius, when he laboured to prooue this point from Coccius Tom. 1. lib. 2. art. 7. Asserunt sacrae Scripturae, &c. Scriptures, pretermitted this Text, as in that respect impertinent. Therfore the falsification vsed by the Romish Apologists is more notorious, in that they themselues then falsifie, euen in their accusing their Aduersarie of notorious falshood.
3 Notwithstanding in the marginall note they pretend a reason of their taxation, taken from the English translation of the Bible: but so, as that thereby their delusion becometh more grosse, as the places The English Bible alledged by the Apologists (which is commonly called the Geneua Bible) in the title of the first page, saith: The Bible, that is, The Scriptures contained in the old and new Testament, translated according vnto the Hebrew and Greeke, doth meane onely the bookes Canonicall, which Protestants call [...], The Bible, and The Scriptures: but in translating the Apocrypha bookes, they haue taken more libertie, as nam [...]ly sometime to insert the verses taken out of the Latin, which are not in the Greeke, but yet with a note of difference expressed in these characters, or list [ ] purposely thereby distinguishing that which was not taken out of the Greeke, from the verses of the Greeke text it selfe: which note of [ ] they haue also for the same distinction sake vsed in this verse, as they do often in the same chap. ver. 1. 3. 4. 6. 9. 21. 23. 25. 26. 28. which leaueth the Apologists inexcusable. obiected do shew. Finally, if that they had not intended rather to blindfold their Reader then enlighten their own iudgement, why did they not specifie any one Greeke copie which had those words? Is not this a profound negligence to examine [Page 367] what are the words of the Greeke text by the English, and not by the Greeke? If they (which is not probable) were ignorant of Greeke, yet might they haue vsed the spectacles of other mens learning, and not so rashly haue condemned so excellently learned a Doctor of notorious falshood, in his so faithfull and conspicuous an answer.
THE ROMISH APOLOGIE.
False, for the English Bible (to omit others) of Anno 1576. purporting by the title on the first page thereof, to be translated according to the Hebrew and Greeke, hath these words; translated accordingly. He finally and onely reposeth himselfe in answering, that Whitaker contra Dureum, l. 8. pag. 567. post med. saith, Nec libri huius authoritatem Canonicam agnosco, his fundamentis limbum innixum reuera est necesse. the booke is not Canonicall, and so acknowledging the plaine meaning of the words, reiecteth their authoritie: So euidently doth this Author make with the doctrine of Limbus Patrum.
THE PROTESTANTS APPEALE.
SECT. 3.
4 As though either he therefore reiected it, or yet wholy reiected it; or in reiecting it as not Canonical, he followed not the confessed consent of primitiue See hereafter lib. vlt. in the question of the Antiquitie of doctrines. Fathers, of Romane Doctors, and of the See aboue ca. 1 Sect. 2. Iewes themselues: all which are strong Arguments of his iust repose.
THE ROMISH APOLOGIE.
In like manner Rabbenus Haccados, who liued before Christ, saith in the person of the Messias: Rabbenus Haccados, libro qui inscribitur, Reuelator Arcanorum. I haue decreed to descend into hell, to redeeme the soules of the iust which my father did thrust therein in the rod of indignation for Adams sin: and the same doctrine is more plainly as yet affirmed by Rabbi Rabbi Symeon filius Iohai apud Rabbenum Heccados, foretelleth of the Messias, saying: Tunc anima eius descendet ad inferos, apud quos triduo morabitur, vt inde omnes animas patrum iustorum (que) educat, &c. iuxta illud Hoseae 6. Visitabit nos post duos dies, in die tertia suscitabit nos, & viuemus ante faciem eius. Simeon (who liued before Christs coming) and by other See these more at large alledged by Petrus Galatinus de arcanis Catholicae veritatis, l. 6. c. 9. & 10. See them also alledged by Peter Martyr in his Common places, part 3. cap. 16. sect. 13. pag. 377. a. fine, & b. Iewish Rabbins.
THE PROTESTANTS APPEALE: SECT. 4.
5 The booke from whence both these testimonies are taken, is intituled Apolog. in the margent. The Reuealer of Secrets: whereby in a manner, is reuealed the superstitious dotage of the Authors of those bookes, whosoeuer they were. For if that had bene a generall doctrine of faith among the Iewes, and also reuealed, (as they pretend) in Scriptures, then was it not one of their secrets: but being noted for a secret, it may be iudged still worthie of secrecie.
6 The Apologists for the truth of these Rabbins haue referred vs vnto their Galatinus in his booke of Catholicke secrets: and we referre them vnto their owne iudicious Senensis, who will stampe vpon this Author Galatinus the marke of idle See hereafter cap. 14. Sect. 2. vanitie: whom our Aduersaries will not preferre before their Genebrard, who Psal. 23. ver. 8. Attollite po [...]tas, &c.] Sep [...]uaginta per Hypallagen secuti sensum, explicarunt prosopopoeiam, vt esset Apostrophe [...]d Angelos coeli principes, custodes, & quasi atrienses, de Christi ascensu cum comitatu Patriarcharum, Prophetarum, & sanctorum aliorū. Rabbinis hoc non capientibus, praedicit aedificationem templi, hortans pios vt seruent diligentiùs legem legis (que) cultus, & caeremonias. O Principes attollite portas, &c. Genebrard. com. in cū locū. Herein (as I take it) he speaketh not only of the sence of the sentence of Scripture, but of the article it self. telleth vs, that the Iewes of those times before Christ [Page 368] did not vnderstand this mysterie.
7 As for the other new Iewish Rabbins, they are as new wine venting out their lees: of which kind is that custome, when in their feasts of Sabboths they poure out their consecrated wine vpon the drie ground, beleeuing, that Vinum effundunt (in the celebration of the Sabboth:) opinantur plerique effusionem illam vini ad refrigerationem Chorae istius, omnium ue sociorum rebellium fieri: Hos enim per tetram deglutitos sub eadem adhuc viuere, petue viam taliter benedictam refrigerium quoddam sentire nugantur. Buxdorsius Synag. I [...]d. c. 11. all the rebellious rout, who were swallowed vp of the earth in the conspiracie of Corah, are refreshed thereby. So great is the infatuation & blindnesse of that Schoole, What furthermore?
THE ROMISH APOLOGIE.
And it is furthermore so agreeable with the writings of the It is said, that the law brought nothing to perfection, but was onely an introduction of a better hope, Hebr. 7. 19. that therefore the way of Holiest was not open whiles the first Tabernacle was standing, Heb. 9. 8 the same way being therefore called the new way which Christ dedicated, Heb. 10. 20. That the [...]athers of the old Testament are said to die according to faith, not receiuing the promise, Hebr. 11. 13. God prouiding [...] better thing for vs, that they without vs should not be made perfect. ibidem vers. vlt. That accordingly the soules of sundry persons dead before our Sauiours Ascention, as of Lazarus, loan 11 43, 44. the maide, Luc. 8. 55. and of those many bodies of the Saints that rose and appeared to many, Matth. 27. 52, 53. did not returne from the eternall and vnchangeable ioyes of heauen, but from that other place which is called Abrahams bosome, Luc. 16. 22. the which was not heauen, as is testified by Peter Martyr in his Common places, part 2. pag. 621. 2. & part 3. pag 378. b & 379. a. initio: that (lastly) our Sauiour in regard of his deliuery of the old Patriarks and iust men from this place at the time of his ascention, is accordingly said to ascend on high, leading captiuitie captiue. Ephes. 4. 8. new Testament, that the ancient See heretofore sect. 3 subdiuision 4. Fathers, and soundly learned See hereafter, tract. 3. sect. 7. in the margent vnder the letter, m. example 17. pag. 174. fine: and see Peter Martyr vbi supra. Protestants do therefore allow of it.
THE PROTESTANTS APPEALE.
SECT. 5.
8 Here the Apologists do not onely digresse from their purpose (which was onely to demonstrate their faith from the Iewish religion,) when now they insert a proofe out of the new Testament: but they also transgresse, by abusing their reader through misconstruction of a place of Scripture mentioned in their marginall note. For the Apostles words, saying of the Patriarks of the old Testament, that they had not receiued the promises, that they (namely the Iewes,) without vs, (viz. Christians) should not be made perfect, do not signifie (as the Apologists pretend) that their soules expected an entrance into heauē at Christs coming, lest that they might haue bene perfected before Christians: but they betoken the full perfection of both bodie and soule, which shall be accomplished in the day of resurrection, as Cardinall Tertiò dico per repromissi onem intelligi perfectam beatitudinem corporis & animae, quam illi adhuc non habuerunt, ne sine nobis habeant. Quae quidem est com munis Patrum expositio in cū locum: & Augustini, tract. 49. in Ioh. Notanda sunt illa verba, [Ne sine nobis consummarentur;] non ait, Ne sine nobis remunerarentur; sed ne sine nobis consummatam mercedem non modò animae, sed etiam corporis acciperent. Bellarm. lib. 1. de Beat. Sanct. cap. 3. §. Tertiò dico. Bellarmine in his last resolution hath confessed, induced thereunto by (as he calleth it) the common exposition of ancient Fathers, and also from the strength of the text; wherein S. Augustine will haue vs to obserue that it is said, Lest that they (Patriarks) without vs (Christians) should not be consummated: He saith not (saith S. Augustine,) lest that without vs they should not be rewarded. So then they may by this text as well proue a Limbus of Christian Apostles, as of Iewish Patriarks.
9 Other places of Scriptures and authorities of Fathers haue bene See aboue lib. 2. cap. 9. alreadie sufficiently satisfied, where our conclusion was, that Protestants professing, [Page 369] that the Patriarks were by Christ his merits and death deliuered (as were all the elect) from hell by preuention, that is, that they should neuer come thither, do hereby magnifie the power of Christs death more then do the defenders of their deliuerance from hell by subuention, that is, by a remouing them from thence: as may be plaine by an example taken out of their Galatinus, where the Prophet Dauid saith, Psal 85. Liberâsti animam meam ab inferno inferiore.—Legitur Rabbi Iodden sic dixisse, Via Adulterorum data est in profundum inferni.—Vbi Glossa Rabbi Solomonis:—Liberâsti me, cùm dixit mihi Nathan, Dominus quoque transtulit peccatum tuum. G [...] latinus Arc. Cathol. ver [...]. lib. 6. cap. 9. Thou hast deliuered my soule from the lowest hell. Whereby is meant, according to the exposition of Iewish Rabbins, that Dauid repenting of his adultery, was by the mercy of God deliuered out of the hell of the damned, when Nathan said vnto him: God hath translated thy punishment, euen out of the hell of the damned; not by a deliuerance priuatiue, as though he had bene once in that hell, but by a deliuerance negatiue, that he should neuer come there.
10 Notwithstanding if any Protestants haue condescended vnto the former opinion, then we say; as the same doctrine thereby is not made more true, so neither are those Doctors lesse hopefull of life, because it is no such matter as may preiudice any essentiall point of faith: yet may not other lose their libertie of trying all things, nor neglect their dutie in choosing the more apparent good.
CHAP. V. Of Freewill.
THE ROMISH APOLOGIE:
3 Thirdly, as concerning Freewill, it is said in the foresaid booke of Ecclesiasticus not onely of Adam, who was then dead, and his sinne past, but by way of admonition to the men of that time, and against their sinnes then to come: Ecclesiastic. 15. 12, 15, 16, 17. Say not thou, he hath caused me to erre; if thou wilt, thou shalt obserue the commandements: he hath set water and fire before thee, stretch out thy hand to which thou wilt. Before man is life and death, good and euill, what liketh him, shall be giuen him. A saying so plaine, that M. Whitaker therefore saith thereof: d [...] loco Ecclesiastici parum laboro &c. Whitaker in respons. ad rationes Campiani, rat. 1. pag. 15. ante med. I make small account of the place of Ecclesiasticus, neither will I beleeue the freedome of mans will, although he should affirme an hundreth times, that before man were life and death.
THE PROTESTANTS APPEALE.
SECT. 1.
IF Doctor Whitaker, in contending for an euidence of truth, and desiring speedily to finde her in her proper abode, (which is the diuine Scriptures,) and not being patient of delay and hinderance by opposition of the booke of Ecclesiasticus, (which vpon due and acknowledged proofe will be found to be insufficient for confirmation of a matter of faith,) did therefore not regard the authoritie of that booke, he deserued therein the commendation of that dutifull and faithfull seruant, who in Gods hastie businesse is commanded to [...]a. 10. 4. salute no man by the way: not that he thought the place of such difficultie, as not able to be answered.
[Page 370] 2 For if it be vnderstood of the perfect state of man in the first creation, euerie See aboue lib. 2. cap. 10. Sect. 3. Protestant confesseth a free-will in Adam; if of the state of corruption after his fall, then we say with the Apostle, that man captiuated and enthralled himselfe in the bondage of sinne: and all such sentences are not testimonies of strength of will in grace, but documents of his losse, and therein Schoolemasters to draw him out of nature vnto grace by the power of Gods Spirit, which worketh all in all. But let vs heare the Rabbins speake.
THE ROMISH APOLOGIE.
And ancient Philo who liued in Christs time, affirmeth in like manner, that Philo in libio, quòd Deus sit immutabilis. man hath freewill, &c. to which purpose (saith he) is extant the Oracle in Deuteronomie, I haue placed before thee life and death, good and euill; choose life: whereunto might be added no lesse plaine sayings of the other old Iewish Rabbi Moyles filius Maimon, in epistola aduersus Astrologos, saith: Ac illud quidem intelligere debetis, praecituum ac principale ex fundamentis legis nostrae, omnes (que) item Philosophos aperte confiteri, quaecunque ab ipsis hominibus fiunt, ea in ipsorum manu esse ac potestate, &c. Si velit home, seruit Domino, &c. sin placet adi [...] consilia impiorum, & illud quoque facit. And see the other no lesse plaine sayings of Rabbi Moyses Hadarsan in cap. 4. Gen. And also of Rabbi Abba and Rabby Selomo, alledged by Petrus Galatinus de arcanis Catholieae veritatis, printed Francosur. 1602. l. 6. c 6. colum. 339. f. & 340. b. e. Rabbins, and the answerable M. Fulke in his defence of the English translations, &c. p. 320. initio, saith, The Iewish Rabbins patrons of freewill, do erre &c. And whereas Rabbi Akiba in capitulis Patrum, saith, Et potestas data est, & in bono mundus iudicatur. Paulus F [...]gius in hunc locum, saith, Hebraei hanc sententiam sic explicant &c. vt cuiuis hommi potestas tradita sit vel bene vel male agendi. And againe: Apotheca aperta est. &c. Hoc referunt ad liberum arbitrium videlicet in nobis situm, vt vel male vel bene agamus, Deum nobis mortem aut vitam propo [...]ere. confession in that behalfe of M. D. Fulke, and Paulus Fagius.
THE PROTESTANTS APPEALE.
SECT. 2.
3 And what if it be confessed, that some Rabbins maintained the libertie of mans will, as Rabbi Moses did? who (as See lit. g. appeareth by his sentence alledged by the Apologists in the margent) doth make Philosophers the Patrons of that same free-will. And Philo is described by their Senensis, to haue bene Hic vir fuit Pvthagoricae, Platonicae, & Aristotelicae philosophiae peritiâ omnibus suae memoriae hominibus facilè superior,—vnde etiam ab ipsis Graecis Plato Iudaeus dictas est, abijtue de eo apud illos in Prouerbium: [...]. Senensis Bibl. l. 4. Tit. Philo Iudaeus. Et Posseuin. Ies. Apparat. part. 2. a man fraught with the learning of Pythagoricall, Platonicall, and Aristotelical Philosophie; of whom the Greeks for his Philosophical skill, raised this prouerbe, viz. Either doth Philo play Plato his part, or else Plato doth act the person of Philo. Now who knoweth not, that blindnesse in naturall Philosophie is so great (especially in iudging of the properties of the soule,) that Tertullian (as is obserued by Cardinall De origine animae.—Ex errore Stoicorum natus est error Manichaei & Priscilliani [...]ex errore Platonis, error Origenis; ex errore Aristotells, vel certè ex Aristotelis sententia non benè perceptâ, error Apolli [...]aris vt [...]ure Tertullianus in lib. aduersus Hermogenem, philosophos Patriarchas haereticorum nominandos censuerit. Bellar. l. 4. de Amiss. Grat. c. 11. initio. Bellarmine,) did not doubt to call Philosophers the Patriarks of Hereticks.
4 So dangerous a matter it is for Christians to suffer Philosophie to vsher Diuinity, whereas it ought to be an hand-maid therunto, and therefore as often as she shall wander into the wildernesse of error, ought to be sent home vnto diuine learning, as was Agar the bondmaid Gen. 16. commanded to returne vnto Sarah her mistresse. Otherwise shall man be easily misled by Philo, who (as he is alledged) doth make Non enim e [...]se humana men [...] eligit bonum, sed secundum prospi [...]ientiam Dei donantio optima els, qui digni sunt. Philo Iudae [...] l. 4. Allegor. as it is in Coccius, Tom. [...]. Thesaur. Cath. lib. 1. art. 5. in fine. mans worthinesse to go before Gods prouidence in electing of that which is good, preferring nature before grace: which as hath bene confessed by our Aduersaries,) is the heresie of See aboue lib. 2. cap. 10. Pelagians, if not somewhat [Page 371] worse. Howbeit, the sentence vsed by Philo may seeme rather to ouerthrow the questioned free-will, and to Philo Iudaeus lib 4. Allegoriarum. Elige vitam vt viuas. Beata res est, quod cùm vtrumque Author posuerit, quod melius est anima potest suscipere: beatius verò est, quòd non ipsa ex se eligat, sed Auctor eam adducat, & meliorem s [...]ciat. Non enim ex se humana mens eligit bonum, sed secundùm prospicientiam Dei donantis optima eis, qui digni sunt. Duo sunt enim apud Legislatorem capita: alterum est, Deum non more humano omnia moderari: alterum, more humano castigare & punire Quia hoc posterius probat, id est, more humano castigare: nunc quod nostrae libertatis est, sic introducit quasi sufficientes simus ad cognoscendum, & volendum & eligendum: cùm verò illud prius & posterus probat, omnia scilicet Deum regere non humano more, tum omnes vites & causas Deo assignat, vt cùm ait in Numeris: Nouit Deus suos, & sanctos suos adduxit ad se. Si autem eligere bonum est, & non eligere malum propriè ab vna causa proficiscitur, quid me legislator, quasi potestatis eligendi compotem, vt vitam & non mortem eligam hortaris? Respondebit, inquit, dicta esse haec eis, qui nondum magna mysteri [...] de principatu & potestate Dei, & de nimia infirmitate creaturae didicerunt. Hactenus Philo, vt refert Coccius Tom. 2. Thesauri, lib. 1. de natura hominis, pag. 73. yeeld all power and strength of any good vnto God.
5 In briefe, Doctor Fulks sentence (if the Apologists had done him iustice to haue repeated it right) would haue appeared iustifiable in it selfe against the later Iewes: The Iewish Rabbins (saith he) patrons of free-will, as ignorant of the grace of God, erre in this place, as they do in a thousand more. The Apologists (we confesse) wanted no art, when they left out these words, [as ignorant of the grace of God:] whereby he meant not altogether to take exception vnto free-will, but onely vnto such a kind of naturall freedome in electing of good, which is void & destitute of the helpe of effectuall grace. The doctrine of Protestants in this point hath bene confirmed both by testimonies of See aboue lib. 2. cap. 10. Fathers, and the confessions of our learned Ibid. Aduersaries.
CHAP. VI. Of Gods induration of mans heart.
THE ROMISH APOLOGIE.
4 Fourthly, as concerning Gods induration or hardening of Pharaohs heart, the Iewish Rabbins are so plaine in affirming with vs, the same to be by Gods permission, and not by his working (which exposition Caluin Instit. l. 2. c. 4. sect. 3. initio. Caluin disliketh in the ancient Fathers,) that Peter Martyr Peter Martyr in epist. ad Rom. c. 9. and Munster Munster. annot. in Exod. c. 7 do accordingly acknowledge this their aforesaid exposition.
THE PROTESTANTS APPEALE.
SECT. 1.
HEre we cannot tell whether we are to complaine of the Apologists for want of iudgement, or of conscience: for neither doth M. Caluin denie permission, nor do the Iesuits themselues admit onely a permission in the act of induration of a wicked mans heart. First, Tentationes quae adueniunt, non sunt fortuitae, nec Satanae voluntate permotae sine permissione Dei; milites à Iuda instructi, permissione Patris filium comprehenderunt; diabolus exercet tyrannidem in mundo permissione Dei: Iudaeos non potuisse Dominum morti tradere, nisi Deus permisisset. Caluinus com. in Matth. cap. 4. 8. & 26. 27. all temptations (saith M. Caluin) are by permission of God, and by Gods permission it is, that the diuell exerciseth his tyrannie amongst men. Againe, Laudo veterum modestiam, quòd caecitatem & obstinationem improborum ad solam permissionem diuinam, non ad operationem retulerunt, vt nullam occasionem relinquerent de operibus Dei malè sentiendi. Idem Institut. cap. 4. §. 3. Non reijcimus vocem permissionis & concessionis, & nunquam nobis in mentem venit dicere, Deum operari (meaning sinne) in impijs. Beza Aphoris. 29. I commend (saith he) the modestie of ancient Fathers, that they attributed the act of obduration of the wicked onely vnto Gods permission, rather then to giue an occasion vnto men sinisterly [Page 372] to conceit, that God is the authour of sinne. Which though M. Calum c. Aug. lib. 5. con. Pelag. cap. 3. doth religiously abhorre: yet notwithstanding he proceedeth further then a permission, but vnder the conduct of S. Augustine (or rather of the Spirit of God in Scripture,) saying, that sinnes are not onely acts of Gods patience, but also of his power, thereby punishing sinne by a manner inexplicable, whereby he is ineffably iust.
2 This doctrine seemeth to our Aduersaries to be immodest and impious, when it passeth from Caluins quill, which being deliuered by their owne Iesuits would peraduenture deserue their approbation. Thus then Pererius and Suarez, two learned Iesuits: Deus facit multa intra cum hominem, qui obduratur, quibus, vitio suo as fit deterior. Excitat in eo varios affectus, vel motus spei, fiduciae, cupiditatis, vel [...]tae, varias imaginationes & cogitationes, & somnia, quibus ille nimio plus credulus, incitatur ac praecipitatur in malum.—Et August. lib. 5. contra [...]ulian. disputat, Deum in Scriptura dici quo [...]dam indurare & excaecare, & tradere in reprobum sensum, non solum per patientiam & pe [...]mi [...]onem, sed per quandam potentiam & quasi actionem.—Ex occulta Dei prouidentia iustissimâ plan [...] & sapientissim [...]. Percrius Iesuita com. in Exod. ca. 11. De indur. disp. 8. The same is the determination of Suarez. See at the letter f. following. God worketh many things in him that is hardned, whereby the wicked man is made worse by his owne fault, not onely (as saith S. Augustine) by permitting, but by a certaine power, and (as it were) action, through his secret, but yet most iust and wise prouidence.
3 The doctrine of Caluin and other Protestants, being so consonant to the due acknowledgement of their owne Iesuits, we wonder with what minds the Apologists do cast their Reader this baite of Induration, except it be to intitle Caluin and his brethren vnto that heresie, which maketh God to be the author of sinne, as many Deum esse causam peccati docet Caluinus. Bellarm. lib. 4. de [...]ccles milit. cap. 9. §. Deinde. Feu-ardent. com. in Iac. 1. pag. 108. Campian. Rat. 7. Vasquez Iesan 1. 2. Thom. disp. 129. cap. 1. num. 2. Stapleton. lib. 11 de Iustif. cap. 4. Wright in his articles; and the Rhemes Testament often. Romanists haue done: but vnconscionably, because the obiection is easily assoiled by the distinction of their owne Schoole, wherin their Iesuite Suarez hath determined, that Operatur Deus actum peccati, non autem malriam eius. Suarez Ies. varijs opusc. Relect. de libert. volunt. diuin. disp. 1. §. 2. num. 14. Moguntiae 1600. God, in obdurating men, worketh the act, but not the malice thereof. More plainly their Canus, Deus est naturalis causa etiam peccatorum, non autem moralis, hoc est, non suadet, non approbat. Canus loc. Theol. lib. 2. cap. 4. God worketh onely as a cause naturall, not as a cause morall. Which their Vegas hath well illustrated by a similitude: Quem [...]modum vinum Scripturae exaratae ab optimo scriba in malum calamum reijcimus. Vega de exp. Conc. Trident. lib. 5. cap. 15. When an expert scribe (saith he) writing with an euill pen doth make a blot, this blot is not to be imputed vnto the vnskilfulnesse of the scribe, but to the naughtinesse of the pen: and yet wil the scribe be offended with the pen, and sometime in anger throw it into the fire. Now Ezech 18. are your waies equall (saith God,) and are my waies vnequall?
4 As for the Protestants, they stand acquitted from the obiected blasphemie, euen by the sentence of their owne learned Iesuite Suarez, who affirmeth of them, that they denie that God inclineth men vnto the formall act of sinne. Which point (if need had bene) might haue bene iustified by many See this articulatly discussed in the Latine Apologia Catholica, part. 1. lib. 1. cap. 25. witnesses. i De his ergo actibus, quoad formale, non est controuersia inter Catholicos. Sit ergo defi [...]e certum, Deum non praedeterminare voluntatē, neque v [...]lo modo illam inclinare ad formale peccati.—Quin potius neq [...]e haere [...]ic [...] hoc negant: benè enim nôrunt, nec Deum posse intendere formale peccati, nec inclinare voluntatem hominis, [...]t illum intend it Suarez Ies. opusc. lib 2. de concursu Dei, &c. cap. 2. num. 5. pag. 111.
CHAP. VII. Of the Inuocation of Angels and Saints.
THE ROMISH APOLOGIE.
5 Fiftly, as concerning Angels and Saints, the booke of Toby written so many ages before [Page 373] Christ, is s [...] Toby 5. 5. 12. 12. 12. 15. 18. plaine with vs concerning the patronage and intercession of Angels, that M. Whitaker doth therefore accordingly confesse and say thereof: Whittaker in respons. ad rationes Campiani, rat. 1. pag. 15. ante med. Illam verò Tobiae Raphaelem, &c. Little do we regard the example of Raphael the Angell mentioned in Tobie; neither do we acknowledge those Of the like number of seuē Angels, which M. Whittaker so misliketh: see Reuel. 1. 4. & 5 [...] seuen Angels whereof he speaketh: all this is different from the Canonicall Scriptures, and sauoreth I know not of what superstition.
THE PROTESTANTS APPEALE.
SECT. 1.
BOldnesse hath said, that M. Whitaker did therefore not regard the example of Raphael, because the place was so plaine for the patronage and intercession of Angels: whereas sinceritie would haue acknowledged, that D. Whitaker said plainly, Patrocinium quoddam Angelis minimè denegamus.—Sed aliud tu patrocinium Augelorum defendis, eosue à nobis colendos & inuocandos esse statuis: quod quidem Scriptura disertissimè prohibet. Whittakerus resp. ad Camp. rat. 1. pag. 17. We gainsay not all patronage of Angels, but that (speaking vnto the Iesuite Campian) which you defend, whereby you are drawne to inuocate them. And then should they, in discretion, haue distinguished between the patronage of tuition or ministration, & of intercession, whereby men are induced to performe vnto them the worship of Inuocation; whereof there is no syllable of proofe in the whole booke of Tobie. So that the iudgement of that learned Doctor was plainly this, to dislike the doctrine of the inuocation of Angels, because (his owne words) it is contrarie vnto Scripture; & also to reiect the authoritie of this booke, because (as some Romanists confesse) See aboue cap. 1. neither the Iewes, See it plentifully proued hereafter in the last booke. nor yet the primitiue Christian Churches did hold it Canonicall.
2 Also it would require an Answer to know how that part of the storie can consist, wherein the Angell Gabriel doth report himselfe to haue bene Tob. 5. 12. of the kindred of Azarias, & of the brethren of Tobias, which was a mortal generation; and yet in the end he doth affirme, that he was Tob. 12. 15. Raphael one of the seuen Angels, which are immortall, and without generation: which if their Cardinall Bellar. lib. 1. de verbo Dei, ca. 11. Bellarmine, or Senens. Bibl. l. 8 de libro Tobiae.. Senensis had thought to haue bene reconciliable, they would doubtlesse haue shewne as much, especially in those Treatises, wherein they vndertooke the defence of this booke of Tobie, to iustifie it to be Canonicall; and yet this is not the greatest exception which S [...]e Lubbertus de principijs dogmatum, vpon this booke. some haue taken vnto the truth of that storie.
THE ROMISH APOLOGIE.
In like manner doth the booke of Macchabees make mention how Iudas Machabaeus 2. Macchab. 15. 12, 13, 14. saw in a vision Onias the high Priest (who was then before slaine) See 2. Macchab. 3. 33. & 4. 34. holding vp his hands towards heauen, and praying for the people, after which there appearrd to him another man who was aged &c. And Onias spake and said, This is a louer of the brethren who praieth much for the people, and for the whole Citie, (to wit) Ieremias the Prophet of God: A place so direct for the intercession of Saints, that M. VVhitaker (p) Whittaker in respons. ad rationes Campiani, pag. 16. circa medium, saith, Illud Iudae de Onia somnium, quod 2. Macchab. 15. legimus, vt somnium praetermitto, sed pa [...]um refert mortuorum siue intercessionem, siue sacrificium intelligas, vtrumque tuum est, vtrumque est falsum. doth therefore contemne it.
THE PROTESTANTS APPEALE.
SECT. 2.
3 It may not be called a contempt of this booke, if it be contemned in [Page 374] respect of Canonicall Scripture, no more then it may be thought a disgrace for a man to be abased, whē as he standeth in comparison with God. But what is the euidence of the place, that any Protestant should therefore contemne it? The foundation of all is a vision of Macchabaus in a dreame, wherein he seemed to see 2. Macchab. 15. 12. ver. 15. & 16. Ieremias the Prophet holding out his right hand, & giuing vnto Iudas a sword of gold, and as he gaue it, he spake thus: Take this sword a gift from God, wherewith thou shalt wound thy aduersaries.
4 What will our Aduersaries say? haue the soules departed hands? did Ieremie truly giue vnto Iudas a golden sword, which was but onely made of fansie in a dreame? This teacheth vs that, visions are not alwaies to be expounded literally, as things done, but as if they had bene done. And this was the comfort of this vision which Macchabaeus was to cōceiue, namely, to think that God would blesse his battel takē in defence of his worship, euē as if those holy men Onias and Ieremie had personally interceded in that behalfe, or as if he had sent a golden sword vnto the same Iudas Macchabaeus, as a pledge of his promised fauour and protection. Neither can our Aduersaries from intercession of Saints for vs, make any good inference of See this proued aboue, lib. 2. our inuocation of them, which is the maine point, and which they endeuour to proue by a prettie fansie following.
THE ROMISH APOLOGIE.
And it is to be obserued further as verie probable, that the Iewes present at our Sauiours death, could not haue bene so easily perswaded to think & say, that our Sauiour saying, Mat. 27. 46, 47, 49. & Marc. 15. 34, 35, 36. Eli Eli Lammasabacthani, called Helias, if the inuocation of Saints had not bene as then familiar and vsuall to them: which their opinion appeareth yet more euidently, aswell by further testimonie of the ancient See Flauius Iosephus de bello iudaico, l. 3. c 14. where it is said, Purae animae quae exaudiunt inuocantes, retinent locum in coelo adeptae sanctissimum And Iosephus Bengorion in Bello Iudaico, cap. 21. where it is said, Exurge nunc Moses sili Amram, & vide populum tuīc, exurge nunc Aaron, &c. And R. Abraham in Gen. 22. saith of the Iewes: Isaac interponere solent inter se & Deum in suis precibus quasi intercessorem. Iewes, as also those other Rabbins of later Concerning the like practise of the later Iewes, see simbolum fidei Iudaeorum, impress. Paris. 1569. fol. 22. b. & 28. b. And in their office of the dead, (where it is said) Angeli pacis egredimini in occursum defuncti, port as Paradisi voluptatis reserate illi. Et in libro precationum Iudaicarum, it is said: Angeli misericordes ministri Dei altissimi, placate quaeso faciem Dei optima deprecatione, &c. times.
THE PROTESTANTS APPEALE.
SECT. 3.
5 That argument taken from that speech of the by-standers, saying, He calleth vpon Elias, let vs now see if Elias will helpe him; concluding thereupon that it had bene an vsuall and familiar practise among the Iewes to call vpon their Prophets and holy Saints departed, is obserued by the Apologists as verie probable: which collection their Iesuite Ex quo colligimus, motis fuisse ludzorū, vt in tubulatione positi non solùm ad Deū, sed etiam ad sanctos Prophetas accurrerent. Salmeron Ies. tom. 10. tract. 43. Salmeron also doth not a little approue: although indeed it be farre out of ioynt.
6 Because (to yeeld vnto the moderation of their other Doctors) they that said that Christ called vpon Elias for helpe, were either Gentiles, who were Romane soldiers, or Iewes: If Gentils, Communiter traduntur fuisse Romani, vt putat Hieron.—Alij sentiunt illos potiús suisse Hebraeos, qui cruci assistebant: at que illi erant vel ex impetitis & idiotis; vel si erant ex peritis, & in lege doctis, verba Domini Iudibrij gra [...] inuerterunt & corrupetunt. Salmeron Ies. ibid. paulè aente. which S. Hierom held (saith their Salmerō) [Page 375] as the common opinion, and whereunto their Iesuite Quidam illic astantes,] &c. The ophylactus existimat fuisse ludaeos, non illos quidem Sacerdotes, Sctibas & Pharisaeos, qui Scripturaruni scientiam aut habebane autprofitebanturised imperitum vulgus, quod cum Scripturas & literas ignoraret, Eliam a Christo vocari existimauit—Hieron. Beda, Sttabus, Euthymius existimane cos fuisse Romanos [...]lites, siue ignoratione Hebraicae linguae, siue irridendi liccntiâ diverunt [ [...]liam vocat] quo animo id secerint iudicare non audeo: Affirmare fuisle Romanos milites audeo, quia Matthaeus & Marcus cos ipsos, qui dixerunt [Eliam vocat] aut aliquem ex illis, acetum statim obtulisle indicant. Lucas verò cap. 23. 36. & Ioh. 19 29. cos, qui acetum Christo porrexerunt, milites fuisse dicunt. Maldonat. Ies. com. in Matth. 27. 47. Maldonate, and Bishop Hos Hieronymus arbitratur fuisse milites Romanos, qui quoniaem non intellexerunt Hebraici sermonis proprietatem.—Id eo magis probabile, quòd acetum ab vno corum, qui istud dicebant, porrectum, Lucas milites obtulisle dicit.—Si quis Iudaeos intelliget, Hieronymus existimat illos [...]ccisle more sibisolito, vt Dominum in becillitatis infamarent, qui Elae auxilium deprecetur. Card. I ansen. concord Euang. c. 142. in eumlocum. Iansenius by good proofes do consent; then is the foresaid argument but heathenish: for the heathens (we know) did inuocate many Gods.
7 But admit we that they were Iewes, who must haue bene either of the vulgar sort, or else of the literate and skilfull in the law: if but of the vulgar ranke, then may we thinke they erred, by reason (which Maldonate noteth) of their See aboue at the letter, c. ignorance of Scriptures; and so their argument is vnreasonable, which hath no better patronage then ignorance.
8 If they obiect the speech, as proceeding from the opinion of the learned Iewes: then (that we may suppose this which their owne Doctors haue denied) these must haue spoken those words either in earnest, or in scorne: If we vnderstand it to haue bene spoken in earnest, (whereof notwithstanding there is no proofe,) yet doth it not necessarily concerne the Inuocation of Saints departed, but of the liuing; because some Iews held an opiniō (as their Viuere enim credebatur Elias, & apparere aliquando nonnullis. Arias Montanus in eum locum. Arias Montanus obserueth) that Elias yet liuing did sometimes appeare vnto men: and so the argument is insufficiēt, concluding an Inuocation of the dead from an Inuocation of a person liuing.
9 If lastly it may be thought to haue bene spoken in scorne and contempt of Christ (as by the confessions of our See the testimonies already alledged. Aduersaries, some Fathers haue affirmed,) then is their argument, being taken from mockery, apparently friuolous. And thus is their probable argument become by foure necessarie suppositions either heathenish, or childish, or impertinent, or ridiculous.
10 The next confirmation which they vse out of the Rabbins, is a mixture of two errours: the first is the Flauius Iosephus de bello Iudaico lib. 3. cap. 14. after the Greeke, cap. 25. And Russinus expoundeth the Greeke word [...] passiuely, audiuntur; translating that place of Iosephus. translation of the Greeke word [...] contrarie vnto the scope of the text: for Iosephus disswading men from murthering themselues for feare of danger, saith, that this is all one as if a man should steale away his Lords pledge: but he that shall stay Gods call, is like him who payeth his rent at the time appointed. Of the former kind he saith, they are in the darknesse of hell, but pronounceth of the other, that they are pure soules, and [...], that is, attentiue, or obedient vnto God. Secondly they erre together with their conducter Coccius by misconstruction: for Iosephus Ben-gorion de bello Iudaico, cap. 21. as it is cited by Coccius, whom these Apologists follow, though it be misquoted, wherein onely as a Rhetoricall prosopopoeia: for therein he calleth vp Phinees, Surge nunc Phinees.—Transsige in furore tuo seditiosos: Tu Dauid Rex Domini, expergisecre cum strepitu Citherarum: and of Elias, Libera reliquias Israel, quemadmodum traxit castra syrorum. Ioseph Ben-gorion that saith, Arise Moses and behold thy people, rise vp Aaron thou holy Priest of God, calleth also vpon Phinees to arise, and to pierce through the seditious in his wrath: and vpon Dauid, to awake, and come with the noise of his harpe. Which their learning could not but teach them to be rhetoricall prosoperies: such as were the speeches of Scriptures in calling vpō the Often in the Psalmes. creatures of heauē & earth, and contained in them a iustice of hearing and praising the Lord. But behold
The Apologists argument for Inuocation, taken frō the doctrine of the ancient Iewes, confuted by the profession of the truly ancient Iewes: from the confession of our learned Aduersaries.
SECT. 4.
11 What is it that the Apologists proue from these Iewish Rabbins? They haue said, that it is a familiar and vsuall custome of praying vnto Saints: as did likewise their Iesuite Salmeron; not considering what their owne Romane Rabbins and Doctors (Cardinall Bellarmine, their Iesuite Suarez, and others) haue alreadie Quòd aliquis directè orauerit sanctos defunctos, vt se adiuuarent, vel pro se orarent, nusquam legimus. Suarez Ies. tom. 2 in 3. part. Thom. q. 52. art. 1. disp. 42. §. 1. Solùm orabant eius temporis homines Deum. Bellar. lib. 1. de beat. Sanct. cap. 19. §. Item Exod. Their reason, because the Patriarks then were not in heauen enioying Gods presence, but onely in Limbo. confessed, viz. that it was not vsuall among the Iewes, to pray vnto the soules of Patriarks, because they were not in the state of blessednesse, or able to know the praiers of the liuing: neither was it their manner to pray directly vnto them, as to say, Father Abraham pray for vs; but to inuocate in their names. Finally, that See aboue lib. 2. cap. 12. this was not taught vnto the people of the old Testamēt before Christ, for feare of Idolatrie; nor at their first conuersion vnto the faith of Christ, because the Iewes would haue thought it an hard thing to be instructed to pray vnto soules departed. So learned haue these Apologists bene in painted Sophistry, whereof they shall giue their Reader a further taste in the Article following.
CHAP. VIII. Of the Iewish Traditions.
THE ROMISH APOLOGIE.
6 Sixtly, concerning the vnwritten Traditions of the Iewes, Origen homil. 5. in Num. & in cp. ad Rom c. 3. Origen and Hilarie Hilary in Psal. 2. saith: Erat [...]am à Mose antea institutum, in omni Synagoga septuaginta esse Doctores: nam idem Moses quamuis veteris Testamenti verba in literis condidisset, tamen separatim quaedam ex occultis legis secr [...]tiora mysteria septuag [...]ta semoribus, qui Doctores deinceps ma [...]ent, intimauerat, &c. Doctrina ergo horum in posterum, quae ab ipso scriptore legis accepta, in hoc seniorum & numero, & [...]fficio conseruata est. do affirme, that Moses left many things vnwritten, the knowledge whereof was continuedly Tradition; which his vnwritten Traditions, the fourth booke of Esdras doth not obscurely signifie, as where it is said in the person of God, touching Moses, 4. Esdras 14. 4. 6. 26. I brought him to the mount Sinay, I did detaine him with me many daies &c. I commanded him, saying: These words thou shalt make knowne, and these keepe secret.
THE PROTESTANTS APPEALE, Confuting the Romish pretence out of the booke of Esdras: by the testimonies of our Aduersaries.
SECT. 1.
THe obiected testimonies of Moses—cùm sciret diem festum agi debere in azymis synceritatis & veritatis, tamen de farinae azymis praecipiebat agi di [...]m festum. Orig. in Num. hom. 5. Simul doctoribus Ecclesiae praebet exemplum (Paulus) vt ea quae loquuntur ad populum, non prop [...]ijs praesumpta sententijs, sed diuinis munita testimonijs proferant Origen. in Rom. c. 3. ante medium. Origen, Hilary his speech is of the tradition of the mysticall vnderstanding of some things, as of the Hebrew word Bresith: quòd tres habet significantias, In principio, in capite, in filio: sed Septuaginta Translatores in principio ediderunt. Hilar. in Psal. 2. Hilary, and of the These are not properly belonging vnto the controuersie of Tradition. See aboue lib. 2. cap. 25. Egesippus mentioneth Traditions togetl. er with the heresies of the Iewes. In Anatolius there is much lesse. other Authors were not pertinent vnto the See the state of this question aboue. lib. 2. cap. 25. §. 1. point of doctrine of Tradition, which is controuerted betweene the Protestants and Romanists. That [Page 377] which most fauoureth the cause, is the place of Esdras. 4. which booke the Apologists may seeme by their silence to intend, that it shall passe for currant d Tertius & quartus Esdrae sunt' Apocrypha. Bellarm. lib. 1. de verbo Dei, ca. 20. §. Postremò. Quemadmodū ex Concilio Trident. Florent. Carthag. & alijs manifestum est. [...]erus part. Theol. lib. 2 pag. 161. and Canonicall, notwithstanding their owne Doctors out of the Councell of Trent, and other Councels haue reckoned it among the Apochrypha, euen Quem librum (speaking of the fourth booke of [...]sdras) communis ferè Patrum omnium consensus inter Apocryphos habendum censuit; idue vt puto. propter quaedam suspecta dogmata in ipso tradita, quae regulis orthodoxae sidei apertè contradicere videntur; qualia haec sunt. In 4 cap. ait, Animas sanctorum detineri in promptuarijs inferni, donec impleatur numerus electorum omnium.—Sixtus Senens Bibl. l. 1. §. Esdrae lib. 3. & 4. pag. 28. according to the common consent of ancient Fathers; because (saith their Senensis) many things are contained in that booke, which may be suspected to be contrarie vnto sound faith: euen as this testimonie here obiected will presently bewray. But first let vs heare
THE ROMISH APOLOGISTS.
And Egesippus m [...]ntioneth in like manner (as M. Hanmer translateth Eusebius Egesippus apud Euseb. hist. l. 4 c. 21. fine. the vnwritten Traditions of the Iewes. To which th [...]ir vnwritten Traditions that most ancient author Anatolius Anatolius apud Euseb. hist. l. 7. c. 26. giueth also further testimonie.
THE PROTESTANTS APPEALE.
SECT. 2.
2 The Protestants will as readily confesse, that the Iewes pretended vnwritten Traditions, as could either Egesippus, or Anatolius; but whether they did make that boast vniustly or iustly, is worthie our more diligent scanne: whereunto we approach by degrees.
THE ROMISH APOLOGIE.
And the ancient Iewes do affirme of their vnwritten law, that In capitulis Patrum. Moses receiued it vpon Mount Sinay, & deliuered it to Iosua, and Iosua to the Elders, &c. which saying as Rabbi Iudas affirmeth R. Iudas in hunc locum. concerneth the order of Tradition deliuered by word of mouth: a thing not denied but confessed by Paulus Fagius in hunc locum, saith: Tenet enim Iudaeorum opinio, M [...]sen duplic [...]m legem à Domino in monte Sinai accepisse, alteram quam legon in s [...]ripto siue s [...]ripto tra [...]tam vocant, alteram quam legem quae in ore est, siue ore traditam nominant, at que hanc postremam [...] quodam ordine per Mosen ad posteros derinatam affirmant. Paulus Fagius.
THE PROTESTANTS APPEALE.
SECT. 3.
3 Paulus Fagius doth indeed confesse (as their owne Coccius hath cited him,) that Per Mosem: Apol. it followeth in Fagius. Sic vt cam primus omnium Iosua à Mose acceperit, quam postea senioribus, illi deinceps Prophetis prioribus, Prophetae priores postremis,—hi tradiderunt viris Synagogae magnae, qui scilicet fuerunt Esdras cum suo sodalitio,—ab illis acceperunt succedentes sapientes succedentibus generationibus, atque istam geminam legis expositionem, quam hodiè adhuc apud sapientes suos inuenir [...] gloriantur Iudaei, & alio nomine Cabalam vocant. As he is cited by Coccius Thesaur. Cath. Tom. 1. lib. 6. art. 6. pag. 780. It is the opinion of the Iewes, that Moses did receiue two lawes of God in Mount Sinai, the one written, & the other vnwritten; and this later to haue bene cōmended by word of mouth without writing by Moses vnto Ioshua; by him vnto the Elders of Israel; by them vnto the Prophets, and by them vnto the Masters of the great Synagogue vnder Esdras; from whom the wise men following did successiuely receiue it. And this double manner of exposition of the law, the Iewes at this day do glorie to be among them, which they call Cabala.
[Page 378] 4 What now hath our learned Fagius confessed? that the ancient Iewes do affirme the vnwritten law? So the Romish Apologists pretend: but he only relateth the opinion of the Iewes at this day, who do thinke that their Cabala or Reception of vnwritten Traditions was deriued by continuall succession from Moses vnto their Chachamin and late wizzards: which may be confirmed by the confession of their owne Petrus Galatinus, their principall Doctor and conductor in this question: for thus he; Neque vllam eius (viz Cabalae) particulam Scripturae mandari licebat. Vnde praeter ea quae à Rabbi Symeon filio Ioai tradita asseruntur, alia à veteribus scripta vel pauca, vel nulla comperiuntur.—Cabalam, quod receptio Latin [...] interpretatur, vocitarunt; Recentiorum autem Iudaeorum Doctores, ne patemum illud dogma euanesceret, de huiusmodi facultate aliquid scripto in lucem ediderunt, sparsim tamen, ac nonnullis velaminibus obumbratum. Galatinus arcan. fid. lib. 1. cap. 6. Quocirca neque mirum est si nomen hoc Cabala, siue facultas eo nomine designata, rarò hucusque in Sanctorum, caeterorumue sapientum ore habita sit, & si de ipsa veteres non nostri meminerint, ex iunioribus tamen quidam linguam Hebraicam callentes—de ipsa multa scripserunt. nam Iohannes quidem Picus primus de ea quasi de longinquo, aliqua suspicari coepit. Galatinus lib. 1. cap. 6. versus finem. This Cabala, or receit (which might not lawfully be committed to writing) the later Iewish Doctors haue published in writing. Now do we approach to our triall, first shewing
That the Church of the Iewes, in, or after the daies of Moses receiued no vnwritten Traditions from God: by the confession of our learned Aduersaries.
SECT. 4.
5 Non desunt aliqui Catholicorum, qui negant vllam fuisse Tradition [...] non scriptam apud Iudaeos. Bellarm. lib. 4. de verbo non scripto, cap. 8. §. His adde. Some Catholicks (saith their Cardinall Bellarmine) haue denied that the Iewes had any vnwritten Traditions committed vnto them: and that this may be affirmed Catholikely, their Bishop Iansenius will warrant vs, who affirmeth, that Quòd vni Iudaeorum populo per Mosem diligenter satis perscripta essent quaecunque ad religionem pertinerent, & iustitiam inter homines seruandam. Iansenius Concird. Euang. cap. 120. in haec verba, Quaecunque dixerint, facite. Moses deliuered vnto the people of the Iewes all those things which concerned either religion towards God, or iustice towards men. Which might be easily euinced by answering the obiections which our Aduersaries do vsually make: but seeing truth by shewing it selfe doth discouer the vntruth, therefore we proceed to make knowne,
That the Traditions professed by the Iewes, now obiected, were humane figments, and condemned by Christ: proued by the confession of our Romish Aduersaries.
SECT. 5.
6 Our Sauiour Christus (Mat. 15.) Traditiones eas reprehendit, quas Iudaei acceperant á quibusdam recentioribus quarum aliquae inanes, aliquae perniciosae erant, & contra Scripturas. Bellar. lib. 4. de verbo Dei, cap. 10. §. Argumen. 3. Christ (as Cardinall Bellarmine saith) reprehended those Traditions which the Iewes had then receiued from their yonger Rabbins: yet those yonger Masters are they whom the Apologists called See aboue c. 3. §. 2. anciēt Iewes, & old Rabbins before Christ. Whose Traditiōs (whether it were by way of corrupt expounding of Scripture, or by ordaining new doctrines) are those Iosephus Iudaeorum vernaculus, indicat multas constitutiones à maioribus per manus successione acceptas Pharisaeos populo tradidisse, quae scriptae non essent inter leges Mosaicas.—Antiq. lib. 13. cap. 17.—Has, vt praediximus, Traditiones [...], quasi secundas aut secundarias, earumque authores [...], quasi secundarios Doctores—cùm alij, tum Hieronymus passim vocat, & flagellat. Claudius Espencaus com. in Tit. cap. 1. pag. 183. [...], that is, secundarie Traditions, which were condemned by Christ, and c Damnabat Christus nonnullas expositiones excogitatas à Rabbinis. Senens. See aboue ibid. [Page 379] the Authors of them S. Hierome did often whip. And how then shall the Apologists and such like patrons escape this his lash? For their desert is apparent, in that they, for proofe of many Romish Tradidions, do produce the testimonies not onely of the declining Iewes before Christ, but also of the apostate Iewes since Christ: concerning whom we proue,
That the vnwritten Traditions, which the Iewes since Christ do professe and protend to haue bene deliuered by Moses, and so successiuely from the Priests and Prophets of the old Testament vnto them, are vntruly auouched by them in maintenance both of their Thalmud, and Cabala: by the confession of our Aduersaries.
SECT. 6.
7 We know that the Apologists will be willing to heare their owne Galatinus speake, who is their chiefe director in this cause. Ad illud postremò quod Iudaei Thalmudicas traditiones à Deo Mosi simul in monte Sinai traditas fuisse, deinde à Mose priscis patribus succedaneo ordine reuelatas, & demum per antiquos eorum Doctores conscriptas in Thalmud asserunt, dico quòd id de omnibus quae sunt in Thalmud, credere est quàm praecipitatae mentis insania. Galatinus de arcanis verit. Cathol. lib. 1. cap. 7. pag. 25. I say (saith he) that it is a meere madnesse for any to approue all those vnwritten Traditions, which the Iewes will haue thought to haue bene deliuered in Mount Sinai, & from thence orderly to haue descended vnto posteritie. And of the Cabala he intimateth that the ancient Fathers did not acknowledge that Cabala, but the first whom he can find to haue regarded it, was Picus Earle of Mirandula: which is the iudgement of their Rabbi Symeō Caballicorum Princeps, cuius Cabala legaliū rerum arcana, spiritualem allegoricamue intelligentiam continens, Patrum tantùm temporibus per Mirandulanum Principem in lucem exijt. Genebrard Chron. lib. 2. anno Christi 69. pag. 224. Genebrard, saying, that Rabbi Simeon was the first among the Iewes, who committed it to writing, & Picus the first among Christians that published it, who (as their Mortuus est anno 1494. Senens. Bibl. lib 4. Tit. Iohannes Picus. Senensis recordeth) died in the yeare of Christ 1494. and whose worke called Heptaplus, which was fraught with Cabalisticall expositions, Quidam Doctores (speaking of his worke of Heptaplus) contemnunt vt iuuenilis audaciae ostentamentum, extrinsecus tumidum, intus prorsus inane. Senensis ibidem. Paulò antè. diuers Doctors (meaning Romanists) did condemne as a vain-glorious florish of a yong braine.
8 Carolus Sigonius bringeth in S. Hierome complaining of their Traditiōs, which they pretend to come from Quas traditiones declarans Hieron. in epist. 151. sic inquit: Quantae Traditiones Pharisaeorum sint, quas hodie vocant [...], & quàm aniles fabulae, euoluere nequeo, neque enim libri patitur magnitudo, & pleraque turpia sunt, vt erubescam dicere, dicam tamen vnum in gentis inimicae ignominiam.—Solent respondere & dicere, Rabakiba & Symeon, & Hillel magistri nostri tradiderunt nobis, vt bis mille pedes ambulemus in Sabbato, &c. Teste Carolo Sigoniode Repub. Heb. lib. 5. cap. 11. pag. 281. & 282. R. Akaba, & Symeon, & Hillel, as being bothfilthy & fabulous. Sixtus Senensis noteth their Thalmudist Rabbins to be Index errorum aliquot, quos ex innumeris stultitijs, blasphemijs, & impietatibus Thalmudici operis collegimus—horum execrabilium voluminum, in quibus infinite serè blasphemiae continentur, non solùm aduersus Christum Deum nostrum, sed etiam aduersus Mosaicam legem, aduersus naturae legem, contra ipsam diuinae celsitudinis maiestatem. Senensis Bibl. lib. 2. §. Index errorum. pag. 128. fraught with innumerable blasphemies against God and his Christ our Sauiour, and impieties against the law of Moses, besides other infinite fooleries. Execration will not suffer vs to mention their blasphemies, for (as the Philosopher said of dead carcasses,) The stinch of them doth enforce vs to burie them. Other their impieties and superstitious fancies we may more safely report, but sparingly, for much of this kind cannot but be loathsome vnto regenerate hearts. Know then,
That the Rabbins since Christ, exceed the Pharisaicall Rabbins in folly and wickednesse of their pretended ancient Traditions: which appeareth in manifold particulars.
SECT. 7.
9 When Christ conuersed among the Iewes, it was thought lawfull Christus tempore suo sic ratiocinatus est: Quod si vobis permissum esse putatis die Sabbatino pecus aliquod è foslâ, vt istud in vita conseruetur, eximere, quanto magis homo quàm p [...]cus multo pluris aestimandus est. Matth. 11. to draw a beast out of a pit on the Sabboth day: but their new Masters hold it a transgression to remoue either Iudaei in Thalmud in Tract. de Sabb. cap. 5. Quodsi pecus aliquod in fossam prolabatur—non nisi decurso Sabbato extrahendum. Buxdorfius. beast or man vpon that day. For we reade of a Munsterus in hist. Saxonica narrat de Iudaeo quodam, qui die Sabbati in locū secretum ceciderat—in quo per Sabbatum relictus, cibo sustentatus est:—Episcopus istius loci seuerè Iudaeis edixit, ne illum die Dominico Christianis solenniter sestiuo indidem extraherent, quare ibi per biduum manere oportuit. Ibid. cap. 11. Iew, who fell into a loathsome place, and in reuerence vnto their Sabboth, would not remooue from thence as that day: which when a Bishop of Saxony vnderstood, he commanded that he should be kept there also the next day following, for the honour sake of the Sabboth of the Christians.
10 If any desire to know their traditionall law of malice, their Rabbins teach, Rabbinum, qui non oderit hostem suum vsque ad mortem, & vindictam aduersus cum non quaesierit, indignum esse nomine Rabbini. Senensis quo suprà. that Iew to be vnworthy the name of a Rabbin, who shall not hate his enemie vnto death; & likewise instruct their disciples alwaies in eating of Porrum Caldaicè Grate, deriuatum est à Radice quadam abscindere significante; hinc vbi porrum manderunt, tum aiunt, abscindantur omnes inimici nostri. Buxdorf. Synag. Iudaic. cap. 19. Leeks, yea and Statuimus vt quilibet Iudaeus ter in di [...] blasphemet omnem Christianorum gentem, & Deum precetur vt ipsam confundat.—Praecipitur ijs vt Christianos omnes loco brutorum habeant.—Si quis dum vult occidere Christianum fortè fortuna Iudaeum occiderit, absolutione dignus est. Senensis quo supra. euerie day thrice to curse the professors of Christianitie, accounting it a matter of merit to kill a Christian.
11 Semblable hereunto is the fondnesse of their policy, as namely, Si quem pars iudicum maior ad mortem damnauerit, is mori debet; si verò omnes, nullo excepto in eius damnatione consenserint, absoluatur. Senens. quo suprà. to put to death a man condemned by the greater part of voices in iudgement, and notwithstanding to saue him who shall be condemned by the consent of all.
12 Notable is their superstition, viz. in habiting thēselues; as in stringing their shoes, to preferre their Quodsi quis calceamenta habeat, quae corrigijs, annulis (que) vel circulis careant ad excipiendas corrigias necessarijs, is sinistrum prius, dextrum posterius pedi adaptabit. Rabbi Ioeamin docuit ac praecipit. Buxdorfius cap. 4. left foot before the right; in diet, Nihil comedi debet numero pari, sed impari. to eate things in an odde number; in praier for Si quis orauerit facie ad meridiem conuersa, sapientiam consequetur, ad septentrionem verò diuitias. Senensis quo suprà. wisedome, to turne their faces towards the South, & for riches towards the North; in procreation of children, Nocte Sabbatina plus quàm alijs noctibus vxorem (vt Rabbi docet) deosculetur, haec nimirum causa est cur porrum edant ante Sabbatum, vt tanto potentiores ad coitum fiant.—fieri putant vt infantes hac nocte concepti, vulgo fortunati fiant. Buxdorf. c. 10. to obserue especially the night of their Sabboth; in the feast of their Sabboth, Pulicem hinc-inde in vestibus saltantem capere nonlicet, qui si quem pungat, à puncto per cum licitè quidem capi, sed licitè perimi non potest, sed viuus aliquò duntaxat abijciendus: pediculum perimere fas est. Iudaei Tract. de Sabbato, vt refert Buxdorf. cap. 11. to spare a flea, and kill a louse: in their feast of Tabernacles, to prognosticate of the death of themselues, their wiues, and friends, by the want of their In festo tabernaculornm in nocte sub lunae splendorem prodeunt alij capite nudo, alij interulâ tantùm circumdati, vel nudi planè, stragulo interim lecti lineo tecti—quodsi horum cuiquam in vmbra lunae desit caput, huic defectus capitis ille portendit, quòd anno eo caput sit amissurus vel moriturus; quod si digitus alicui alicuius defuerit, indicium est quòd amicus eius aliquis anno eo vitam cum morte est commutaturus—quodsi cui desit dextra manus, filij, se [...] sinistra, filiae, mortem denunciat. Iudaei Thal. in Orachaijm num. 664. vt refert Buxdorf. cap. 16. heads, or fingers of their shadowes in the mooneshine; but in their feast of the new moone, Festo nouilunij lunae benedicentes, ter subsiliunt coelum versus; quod quanto sublimius facere possunt, tanto melius est, lunamue, alloquentes, quemadmodum (inquiunt) nos te sursum versus subsilientes attingere non possumus, sicue hostes nostri no [...] ad malum attingere non possunt. Buxdorf. Synag. cap. 17. to blesse the Moone with a threefold leape towards the skie.
[Page 381] 3 But why do we trouble our selues with the fancies of such lunatikes, who for want of due proofe of their vnwritten Traditions which they feine to haue bene giuen them by God in the Rabbi Bechai Exod. 34. dicens quando Moses didicerit legem scriptam, tum dies erat, quādo verò legem oralem à Deo acceperat, tum nox fuerit. Ibid. cap. 1. night, yet (which exceedeth the height of impious folly) they do pronounce, that Si quis negauerit libros Thalmudicos, Deum ipsum negat. Sixtus Senens. Biblioth. lib. 2. §. Index. whosoeuer denieth the booke of the Thalmud, denieth God: which booke Aben Ezra will haue called the Aben Ezra Proem. in Pentateuch Mosis: Certissimum est quòd Moses super lege orali Thalmudo fundatus est; qui Thalmudus gaudium cordis, ossiumque refocillatio est: etenim inter has duas leges discrimen nullum est, quippe quae per maiores nostros ambae nobis sunt datae. Buxdorfius quo suprà. Mulieres ad mandata prohibentia tantùm exequenda obstrinctas teneri. Buxdorf. quo suprà, cap. 1. ioy of their hearts? And lastly (which we wish our Aduersaries to obserue,) ordaining, that Grauius plectendos esse eos, qui contradicunt verbis Scribarum, quàm verbis Mosaicae legis; quibus qui contradixerit, absolui potest; qui verò verbis Rabbinorum contradizerit, morte moriatur. Senensis quo suprà. they shall be more grieuously punished, who shall violate the precepts of their owne Scribes, then they who shall transgresse the lawes of Moses? If the Romanists wil say, they must symbolize with the Iewes in their opinions of Traditions, then may their doctrine be as easily refuted, as it can be recited: but if contrary-wise they hold it vnmeete to insist vpon the opinion of the Iewes, then is this their dispute from Iewish Tradition but hungrie and lanke.
CHAP. IX. Of the the Merit of good works.
THE ROMISH APOLOGIE.
7 Seuenthly, concerning the force or merite of Almes, and other good works, proceeding from true faith in the Messias, the doctrine of the ancient Iewes is diliuered in the booke of Tobie, where it is said: Toby 12. 9. after the translation of the English Bible of 1576. and according to the Greeke copie published by the diuines of Basil 1550. the which I do more precisely note, for that M. Fulke against the Rhemish Testament. fol. 109. a. circa med. denieth the latter part of this text to be in the Greeke. Almes doth deliuer from death, and doth purge all sinne: and againe, Toby 4. 10. Almes doth deliuer from death, and suffereth not (the soule) to go into darknesse: and in the foresaid booke of Ecclesiasticus, Ecclesiasticus 3. 33. Water quencheth burning fire, and almes expiateth (or purgeth) sinne. And this is but agreeable with the other Scriptures acknowledged for Canonicall, as where it is said, Daniel 4. 24. Whereas our aduersaries do here in stead of redeeme, translate, breake off: Hemingius in his exposition of the 84. Psal. Englished, pag. 527. thinketh that the Hebrew word signifieth to redeeme: so also most cleerly in the Greeke translation doth the Greeke word, and so likewise doth the vulgar interpreter, and the ancient Fathers reade accordingly, insomuch as the same reading is obserued likewise by Luther in loc, commun. class. 1. pag. 72. ante medium: and by Peter Martyr in his Common places in English, part 3. cap. 4. pag. 114. b. circa med. by Mecancthon in loc. cōmun. edit. 1536. cap. de bonis operibus, pag. 157. in fine▪ by the Apologie of the confession of Augusta, fol 104. a. circa med. And by the Tigurine translation of 1544. whereunto may be added the like reading and iudgement of Caluine, Aretius, Bullenger, and many other Protestants. Redeeme thy sins with almes, and thy iniquities with mercy to the poore: Prouerb. 16. 6. By mercy and truth sinne shall be forgiuen: Prouerb. 15. 27. although this be omitted in the English Bible of 1576. yet is it so euidently parcell of the text, that (to omit the Fathers) the Diuines of Basil in their edition hereof in the Greeke and Latin, printed 1550. do reade it accordingly. By almes and faith sinnes are purged: Luc. 11. 41. Giue almes, and behold all things are cleane to you.
THE PROTESTANTS APPEALE: Satisfying for the sence of Scriptures.
SECT. 1.
THey haue produced many Scriptures, but as though the place of Daniel were a promontorie among the rest, here they pitch a marginal note vpō [Page 382] the word [Redime, that is, Redeeme,] taxing the Protestants translation, which is [Abrumpe, that is, Break off] thy sins, &c. Not but that the Amandus Polanus a Protestant vpon the place of Daniel. See M. Caluin vpon Dan. 4. and Peter Martyr in his Common places. original is, Break off, of the same root whence Exo. 32. ver. 2. the Israelites are willed to Break off their earings: but they only contēd to shew, that many Protestāts do acknowledge also their vulgar reading of Redeeme, and for confirmation hereof, haue cited Luther and eight other witnesses to appeare. Which onely sheweth that those Protestants would be (as we may so say) rather Reals then Nominals, not so much labouring vpon the word, as vpon the sence of Scripture, which in both translations is the same. For as the Scripture phrase of redeeming the time is a breaking off the line of former sinnes, and a beginning to spinne a new threed of godlinesse vnto the end of our life: so may it be vnderstood here, where Nabuchadonozer an oppressor of his subiects by iniust spoile of other mens goods, now in iustice (for so the word in the originall is Pintus vpon Dan. 4. confessed to signifie) he is to make satisfaction vnto man, before he can expect the fauour of God.
2 Their Romish translators in their Annotations vpon the text of Luc. 11. do muster all the obiected Scriptures, with no small ostentation, saying, Rhemists annot. vpon Luc. 11 41. citing these Scriptures, Eccl. 3. 33. Dan. 4. 24. Tob. 4. 12. 11. 9. Matth. 25. 35. 42. The great force of Almes in diuerse places of holy Scripture is signified; in one place they extingish sinne, in another they redeeme sinnes, in another they deliuer from death: and in this place they make cleane and satisfie for the Iewes former offences. Now how will Protestants (say they) like this doctrine so euidently set forth in Scripture, let the indifferent Reader iudge, and how well it agreeth with their only faith? We will shew how Protestants may like it, and so referre the case vnto the iudgement of the Reader.
3 First in these places which haue bene obiected, there is onely mention made of Almes: can the Romanists say, that Almes alone haue this force of redeeming of sinne? If they should, then might they be readily confuted by their owne Iesuite Maldonate, shewing from S. Augustine, that Quid enim? an si eleemosynam dedissent; in ipsum verò qui salutis vnicus author est, non credidissent, mundi, id est, iusti fuissent? quis hoc dicat? Tractauit hunc locum copiosè Augustin. lib. 1. de verbis Dom. secundum Lucā & serm. 30. & in Enchiridio dicit; qui sceleratissimè viuunt,—& eleemosynas frequentant, frustrà sibi in co blandiri, quoniam Christus dixit, Date eleemosynam.—Idem Augustinus, sicut Beda & Strabus eleemosynam pro omni specie misericordiae & charitatis exponunt, cuius prima pars est vt nostri misereamur, iuxta illud Eccles. 30. 24. Miserere animae t [...]ae placen [...] Deo: quod facimus cùm credimus, cumue eaetera facimus, quae praecipiuntur nobis à Deo—Paulò post: no man will say, that giuing of Almes can auaile for purgation of sinne without faith in him, (Christ) who is the onely author of saluation: and this doctrine the Protestants (they know) do not dislike.
4 Secondly the question is, how then can Almes be said to purge sinne? Whereunto their foresaid Iesuite answereth, that Sed adhuc qu [...] stio est, quomodo eleemosyna animam mundet, quod facere profectò non potest, nisi omnia peccata remittat: rectè Beda & Bonauentura hoc loco dicunt eleemosynam peccata remittere, quia ad remissionem peccatorum disponit. Maldon. Ies. com. in Luc 1 [...]. 41. he addeth, that Protestants cannot abide this exposition, and then inferreth the texts aboue cited and obiected. But this exposition is that which we may easily admit in his true sence: for God disposeth man vnto faith and charitie, and then is man disposed and qualified to receiue remission. it is impossible for Almes to cleanse the soule from sinne, but to dispose it.
5 Thirdly, their Bishop Omninò hoc Domini consilium simile est illi Danielis, Redime, &c.—Non voluit Dominu [...] solam eleemosynam sufficere ex iniustis bonis partam,—praesupponit eam debere debité fieri & [...]i reliqua necessaria esse coniungenda—: quemadmodum cum dicit, Si remiseritis peccata alijs dimittet & vobis Deus peccata vestra.—Basilius ait,—hoc inquam modo peccata purgantur, non ipso per seipsum sufficiente ad purgation̄, verùm agente primordialiter miscricordia Dei, & sanguine Christi, in quo etiam aliorum omnium habemus redemptionem, si ob singula dignos fecerimus paenitentiae fructus. Haec Basilius quaest. 271. Iansenius concord. cap. 84. in eum locum Luc [...] 11. Iansenius and Cardinall —Addit Basilius, peccata per auaritiam contracta mundari per largam eleemosynarum largitionem, non quidem principaliter, sed vt per fructus dignos poenitentiâ: causam enim principalem purgationis esse gratiam Dei, & sanguinem Iesu Christi. Card. Bellar. lib. 3. de bonis operibus, cap. 3. §. Tertia expositio. Bellarmine examining the same text, report the excellent iudgement of Basil, who taught that [Page 383] Almes cannot of themselues expiate sinne; but the primordiall cause is the mercie of God, whereby men haue redemption in all other actions; the which vertue of Christs merit is onely apprehended by faith. And in this sence the Protestants will like better of phrases of Scripture then can their Aduersaries: for if euen the best actions of Christians haue need of a redemption by the vertue of the bloud of Christ, then not Almes but Christs satisfaction onely is of it selfe of a purgatorie and meritorious vertue. Secondly we adde
A demonstration of the impotencie of the Romish Apologists, who, contrarie to their first pretence, do defend this article of Merit, without the testimonie of any Iewish Rabbin, and obiect Scripture void of all mention of Merit.
SECT. 2.
6 Their title of this part was, Apolog. See aboue in [...]tio Sect. cap. 1. a Demonstration thereof (that is, of the Romish faith) from the testimonies of ancient Iewes, whom they diuide into Rabbins before Christ, and Rabbins after Christ: yet now for proofe of Merit onely insist in Scriptures, not onely of the old, but also of the new Testament, and do not produce one Rabbin to pleade their cause: so vnsutable haue their proofes bene vnto their preface. Which we note not as thinking that they were destitute of Iewish patrons herein; for we know, that all the Rabbins of the sect of the Pharisees would haue willingly subscribed vnto this defence, who did not onely Pharisaei, neglectâ an [...]mi munditie, in lauandis mundandi [...]ue corporibus omnem religionem & sanctitatem ponebant. Maldonat. Ies. c [...]m. in Luc. 11. 48. place iustice (as their Iesuite Maldonate confesseth) in outward washings, but also in other works, as appeareth by the parable of the Pharisee and the Publican: the Pharisee in presumption of his merit gloried in his Almes and Fasts; the Publicane appealed vnto Gods mercies seate, yet went home iustified rather then the other.
7 Now who they be that haue more affinitie with Pharisaisme, let the Reader Iudge. As for the later Iewes, no Christian (we hope) can beleeue them; for they are so stupid as to think, that In festo noui anni—post cibum, vi [...], vxor, liberi, tam senes quàm iuuenes ad aquam, siue pontem quendam consluunt, peccata ipsorū in aquam coniecturi, quemadmodum scriptum est [Et proijciet in profund [...] maris om nia peccata nostra, Mich. 7. 19.] Pisces conspicari omen tam bonum esse opinā tur, vt prae gaudio in altum salientes, vestes ipsorum quàm validè pos [...]unt excutiant, se peccata ipsorum super pisces hoc modo excussisse somniantes. Buxdorfius Synag. Iuda [...]. cap. 19. with onely shaking of their cloathes ouer a riuer, they can shake their sinnes vpon the fishes, and so returne home perfect and cleane.
8 Againe, the article now in question is propounded by the Apologists to be concerning the force or merit of Almes, and we see many texts produced to proue a force of Almes, but not one wherein there is any mention of Merit: which we might thinke was done vpon an exigence, but that their Rhemists translating according vnto the vulgar Latine, that place of Heb. 13. 16. will haue it read thus: Beneficence and communication do not forget, for with such hosts God is promerited. Whereunto their Lindanus hath pointed with his marginall finger, saying, Meriti vox in Scripturis tribuitur bonis operibus. Lindanus Panopl. lib. 3. cap. 20. in margine. Behold the word Merit in Scriptures: notwithstanding the greeke word (which is the originall) properly signifieth (as Bellarmine witnesseth) Verbum Graecum significat propriè, Delectatur Deus: aut, vt Erasmus vertit, Placet Deo. Bellarm. lib. 2. de verbo Dei▪ cap. 14. §. Decimus. God is delighted; or as Erasmus doth render it, God is well pleased: [Page 384] which S. Talibùs enim hostijs placatur Deus. August. lib. 10. de ciuitate Dei, cap. 5. Augustine vseth, and, as their Viues acknowledgeth, is In antiquis [Placetur Deo:] vtrumque melius quàm quod modò vulgo habemus, Promeretur Deus. Viues in hunc locum Augustini. better then the Latine vulgar word of promerited. Now God, we know, is pleased with his owne works; he reuiewed them, and Gen. 1. behold all good: and our good works which are vnproperly called merita, are alwaies acknowledged (by S. Augustine) to be Dei munera. See furthermore
Another demonstration of our Aduersaries defect in iudgement: by discouering the blindnesse of their distinction of Merit de congruo, and de condigno, vpon which their obiections from Scriptures do depend: confuted by the iudgement of our learned Aduersaries.
SECT 3.
9 Our question is concerning Merit, whereof our aduersaries do thus distinguish: Meritum est actio libera acceptata ad aliquod praemiū.—quale duplex communiter ponitur à Theologis; alterum de Condigno—cui de iustitia ex lege & condignitate opetis debetur aliquod praemium. Alterum de Congruo—appellatur opus quod ex gratia & congruitate quadam acceptatur ad aliquod praemiū, quod neque ex condignitate operis sibi debeba▪ Vega Ies. opus [...]. de fide & Operibus, quaest. 4. pag. 781. There is a Merit of condignitie, whereunto a reward is due from God in iustice, euen for the worthinesse of the worke; the other is called a Merit of congruitie, whereunto a reward is due though not in iustice, yet by grace and acceptance. We haue throughly discussed the former member of Merit de condigno: now are we to examine the second, which is de congruo.
10 This requireth an exact triall, that we may know wherein they will allow of this merit, whether in men as they are in their pure naturals, & destitute of all gifts of grace: hereof our Vbicunque Augustinus dimicat cum Pelagianis dicentibus, gratiam Dei dari propter eorum merita, hanc potissimùm in eos, tanquam validissimum telum, vibrat Pauli sententiam, quòd homo iustificatur gratis, & non ex operibus. Pererius Ies. in Rom. cap. 3. disp. 16. nu. 79. Concil. Trident. meritū de Congruo reijcit, quod attinet ad opera, quae fiunt ex solis viribus naturae. Bellar. l. 1. de Iustif. c. 21. §. Huc addi. Aduersaries confesse (from the authoritie of S. Augustine, & the Councell of Trent) that it is no lesse thē Pelagtanisme to defend any such merit. D. Vtcunque igitur vel olim Scholastici aliqui, vel circa initium hodierni schismatis, scriptores aliqui Catholici de hac preparatione hominis ante gratiam & consequenter de viribus humanae naturae nondū sanatae imprudentiùs scripserunt, non est illud hodie ab aliquo scriptore Catholico ampliùs defensum, sed iuxta Conc. Trid. &c. Stapl. lib. 2. de Iustif. & orig. peccat. cap. 4. §. Meritum autē. Stapletō noteth some Romanist, who at the beginning of Luther his opposition defended this doctrine, & their Sanè etsi ego non eis aut faueo, aut vllo modo assentior, qui—suadere nituntur posse hominem aliquid efficere, vnde vocationē atque adeò gratiam primam mereatur, imò cum bonum morale proportionem nullam habeat ad gratiam, censeo bona moralia neque dispositiones dic [...] posse ad sidem, cum praesertim non operibus ad fidem,—sed fide ad opera veniatur. Benius de essic. Dei auxilio, cap. 17. pa. 294. §. Venio ad. Non potest homo (speaking de Infideli, ante quam diuinâ gratiâ excitetur) se disponere ad gratiam, nedum mereti gratiam, idque quia gratia est ordinis supernaturalis & diuini, ad quam non possunt vires naturales. Ibidem, pag. 300. §. Tota igitur. Benius obserueth others among thē, who at this day are of the same opiniō, but he learnedly confuteth thē, as being therein enemies vnto grace. And the Apologists & Rhemists stand not altogether vpright, who haue obiected for proof of merit, two examples of that kind, one of Nabuchodonosor a Pagane fettered in his sin, whom therfore the Prophet admonisheth to breake off his sin of oppressiō by [...]ontrarie acts of iustice: from whom they would proue, that he had power meritoriously to redeeme his sinnes by almes. The second is from the Pharisees, who (as may appeare by Christs often denunciations of woe against them) were farre wo-begon and destitute of grace: who notwithstanding (as the Apologists suppose) were able by almes meritoriously to make them selues cleane.
11 But lest they may thinke that we deale too violently with them, especially [Page 385] in this first respect of that merit in the state of men wholy forlorne of grace: we enter vpon the second consideration of their merit de congruo, as it is expressed by their Iesuite Pererius: Patres Conc. Trid. intelligendi sunt de Merito propriè dicto, quod est de condigno: Nam si loquamur de Merito amplè sumpto, & vt nunc appellatur Meritum de Congruo, non videtur esse negandum per fidem & alia opera praeparatoria promereri aliquo modo iustificationis gratiam, hoc enim frequenter repetire licet apud Patres, dicere solitos, peccatorem per lachrymas—eleemosynas, caeteraue opera misericordiae promereri veniam & remiss. peccatorum. Pererius Ies. in Rom. cap 3. disp. 17. num 85. If we speake (saith he) of the merit of congruitie, it may seeme to be a matter not to be denied, that a man by the act of faith, almes, and teares, and other such like works of preparation, doth merit and deserue the grace of remission of sinne. Which (saith Cardinall Si de secundogenere operum loquatur (Kemnitius)—vix enim est vllus inter veteres, qui non agnoscat meritum aliquod in operibus poenitentiae, quae per Dei gratiam fiunt. Bellar. lib. 1. de Iustif. cap. 21. §. Si loquitur. Bellarmine) scarce any of the Ancients (meaning Schoolmen) will denie; and he himselfe defendeth, being guarded (as he pretendeth) with the consent of the Alij, ijue plurimi—meritum de Congruo iustificationis esse volunt eiusmodi actus,—vt Magister Sent. in 2 dist. 27. Albertus, Bonauentura, Scotus, Durandus, Gabriel, & Vega. Bellar lib. 2. de Poenit. cap 12. § Theologi. Nos intelligere ce [...]tè non possumus cur non hoc tempore vtendum sit nomine Meriti, praesertim cum additione illa de Congruo, cum agitur de operibus quae fiunt ex gratia praeueniente. Bellar. lib. 1. de Iustif. cap. 21. § Iam verò. most part of the Schoolmē, among whom he reckoneth Thomas, Albert, Bonauenture, Scotus, Vega; to whom others do also adde Ro [...]tensis in Art. 1 contra Luther. non abhorret ab hac sententia, speaking de merito cong [...]ui. Vega de Iustif. lib. 8 cap. 8. pag. 188. col. 2. * See aboue. Roffensis, and other Schoolemen, together with their Iesuit Suarez; and we may adioyne the Rhemists and Apologists, who haue contended to proue merit of remission & purgation of sin by almes and other preparatiue works of conuersion & repentance: albeit the opinion of this kind of merit of congruitie be so vntrue, that Cardinal Theologi Scholastici nonnulli volunt actum poenitentiae: vt etiam actum fidei & dilectionis, esse dispositionem ad remissionem peccatorum, sed non meritum neque de condigno neque de congruo:—vt lohannes Capreolus in 2. sent. dist. 40. quaest. 1. & Dominicus à Soto, lib. 2. de natura & gratia, cap. 4. Bellar. lib. 2. de Poenit cap. 12. §. Theologi. Bellarmine noteth diuerse Catholicks to haue acknowledged such actions to be dispositiōs vnto grace, but denied thē to be any m [...]ritorious causes therof, although but by congruitte. Which foresaid doctrine of merit, Quia tamen doctissimos quosdam & pientissimos viros adhuc video—eò propendere, vt Ecclesia hoc meritum, quod aiunt, Congrui repellat, vt recens inuentum, &c. Vega Ies. lib. 8. de Iustif. cap. 8. § Quia. Haec propositio solet à plerisque doctis viris existimari esse contra authoritatem Doctorum sanctorum Vega Opusc. de Meritis, q. 7. pag. 816. §. Quarta propositio. many most godly & learned Catholicks (saith their Vega) do thinke to be contrarie vnto the authoritie of godly Doctors, (meaning the anciēt Fathers,) who Patres agnouerunt rem (speaking of the distinction of Congrui & Condigni) licet non vsi fuerint terminis. Vega de Iustif. lib. 8. c. 11. §. Quanquam. Idem author (speaking of Vega) secutus Scotum, etiam operibus bonis ante gratiam & omnem iustificationem congruitatem tribuit, secundù [...] quam talia opera mereantur de congruo primam gratiam seu iustificationem:—verè nullum est meritum de congruo, respectu primae gratiae. Stapleton. de Iustif. lib. 10. cap. 2. pag. 351. neuer vsed this distinction of merit de congruo, & de condigno. Which distinctiō their learned Mihi haec sententia (speaking of the Iesuite Suarez. lib. 3. de auxil. grat. cap 2. num. 5.) qua dicit peccatorem ex priori auxilio mereri subsequens, & omninò per fidem mereti remiss. peccatorum, magnam facit dubitationem.—Si (tale) aliquod meritum esset ex parte nostrûm—non debuisset à Conc. Trid. reticeri. Quid plura? [Gratis iustificari ideo dicimur (inquit Conc. Sess. 6 cap. 8.) quia nihil eorum, quae iustificationem praecedunt, siue fides, sine opera, ipsam iustificationis gratiam promeretur:]—Non video quomodo meritum de congruo, dum meriti nomine planè astruitur, non euertatur—quodsi Augustinus alicubi dixit, fidem posse impetrare remiss. peccatorum:—ego sané possem ab Augustino ad eundem Augustinum sexcentis in locis prouocare, lib. de spir & lit. cap. 30. epist. 105.—lib. 1. retract cap. 23. qui liber est vltimae eius voluntatis testificatio.—Nam admitten dum est fidem impetrare remiss. imitatiuè (vt ita dicam) per modum alicuius dispositionis Benius de effic. Dei auxil. cap. 18. pag. 307, 308. 312, 313, 314. Benius, against their Iesuit Suarez & others, doth professedly confute, as being contrarie not only vnto Scriptures, but also vnto the Canon of the Councel of Conc. Trid. cap. 8. Gratis iustificari ideo dicimur, quia nihil eorum, quae iustificationem praecedunt, siue fides, siue opera, ipsam iustificationis gratiam promeretur. Benius quo iam iam suprà. Trent, wherin it was determined, that no act which goeth before iustification, whether it be faith or works, doth merit iustification. And finally their Iesuite Valentia diuing into the bottome of this mysterie, doth profoundly iudge it Nec probamus sententiam eorum, qu [...] tametsi—ex congruitate dicunt nos primam gratiam promereri per actus illos, quibus nos vltimò ad illam dispominus. Non est ita.—Cum igitur dispositiones vltimae sint in re ab ipsa gratia habituals,—neque propriè compensentur per illam, sed tantùm gratia tum detur cum simul eae actiones ab ipsa gratia & libero arbitrio effluunt, sequitur hominem neque ex iustitia, neque ex congruitate gratiam propriè per illas promereri. Illud profecto longè probabiliùs diceretur, pet opera bona moralia, quibus aliquis ante acceptam gratiam faceret quod moraliter posset, eatenus primam gratiam ex congruo illum met [...]ri (which a litle before he calleth Pelagij errotem) quatenus conueniens & congruum est, vt cum talis facit, quantum in illo statu moraliter potest, Deus etiam praestet id quod suarum est partium, hoc est, ei homini auxilia actualia augeat, quibus adiutus possit faciliùs gratiam consequi, atque adeò consequatur si sibi non desit. Gregorius de Valent. Ies. lib. de grat. diuin. part 4. cap. vlt. paulò ante finem. farre more probable [Page 386] that morall works done before grace shall merit grace de congruo, then that the last dispositions (as namely contrition, feare, loue, or faith of the repentant) should haue the same meritorious power for remission of sinnes.
12 VVherefore we close vp all the sentence of their iudicious Idcirco fides crit tantummodò quaedam dispositio—quae nihil prohibet meritum ad iustificationem interuenite nullum, hoc est, nec de condigno, nec de congruo, ac proinde nos iustificari penitús gratis.—Dispositiones interuenite profitemur, vt Dei timorem, informem spem, charitatem, & peceati detestationem, & nouae vitae propositum.—Quae non impediunt quo minùs impius gratis omninò iustificetur. Benius quo suprà, pag. 315, & 316. Quia ante iustificationem sumus filij irae. Ibid. cap. 18. pag. 322. Benius, professing that there go before iustification the dispositions of feare and vnformed hope, faith, and loue, detestation of sinne, and purpose of amendment of life; but yet so, that without any merit the conuert is iustified freely by grace.
Nothing now remaineth but onely a conclusion, by way of Appeale.
SECT. 4.
13 Thus haue we answered vnto the obiected Scriptures, which by the confession of our Aduersaries argue, that §. 1. almes, praiers, teares, hope, faith, loue, done by a penitent soule, are necessarie dispositions (but §. 1. not merits) in any man for obtaining remission and purgation of sinnes: because they are so farre from redeeming or purging mens sinnes by their owne force, that by reason of their corruptions they themselues haue need of purgation in Christs bloud. We haue heard the Apologists promising to giue a demonstration of the particulars of their faith from the testimonies of the Iewish Rabbins, and yet herein do obiect §. 2. none.
14 But that which demonstrateth the nullitie of their demonstration, is the rottennesse of the foundation of this their merit, viz. their §. 3. distinction of merit de congruo, & de condigno, that is, of congruitie, & condignitie; as though it were possible for any to conceiue of a merit or desert, without all respect of condignitie and worthinesse vnto that reward which it shall deserue. Therefore haue we called it a blind distinction, and the rather, because (contrary vnto Cardinall Bellarmine, and their I [...]suite Pererius his peremptorie conceit of merit of congruity) many Doctors (who were in the Romish Schoole, in the iudgement of our Aduersaries, most godly & learned) haue reiected this kind of merit, as being a new figment, contrarie vnto the meaning of ancient Fathers, and the truth of Scriptures, and in the iudgement of their Iesuite de Valentia (for ought that we can collect from his testimonie,) a doctrine lesse probable then that which both Protestants and Romanists call Pelagianisme.
15 Ade but hereunto our generall confutation of merit (taken from the testimonies of the greatest Romish aduersaries, which Protestants had in their times:) the sum wherof is, that See aboue lib. 2. cap. 11. Sect. 8. lit. d. That Diuine doth more accord with the iudgement of antiquitie, and truth of Scriptures, who absolutely denieth all merit, and wholy acknowledgeth, in all good, the grace and fauour of God.
CHAP. X. Of vowes of Monasticall and single life.
THE ROMISH APOLOGIE.
8 Eightly concerning Monasticall life, that it was not altogether wanting, but in some sort professed among the ancient Iewes, Iosephus testifieth saying Iosephus antiquitatum Iudaicarum, l. 18. cap. 2. The righteousnesse of the Essees is maruellous &c. they enioy their riches in common &c. and in this course aboue 4. thousand men do liue, hauing neither wiues nor seruants, &c. And else where it is affirmed of them, that Iosephus de bello Iudaico l. 2. c. 7. they are Iewes by nation, and do obserue continencie, auoide Mariage, are contemners of riches (and) enioy things in common, none being richer then other: And that before any be admitted amongst them, Ibidem. triall is had of his continencie, and his other manners are for two yeares proued, and then he is taken into the companie.
THE PROTESTANTS APPEALE.
SECT. 1.
THe same article of Monasticall life, other Coccius in his Thesaurus tom 2 lib. 4. and Card. Bellarm lib. 2. de Monach. cap. 5. Romanists seeke to confirme by the same examples of the same Essaei: who approch to be examined, when, & what they were. If we require their age, the Apologists haue answered, that they were ancient Iewes: but how ancient? Some, from Plinie, iudged them to haue bene Verum quod pertinet ad horum antiquitatem, dum dicunt eosper multa seculorum millia extitisse, most ancient, euen of many thousand yeares before Christ: whom Cardinall Certè non e [...]. qua sunt dicta, facilitate probantur; nam nec ij qui res Iudaicas sunt protecuti tam antiquam originem Essaeis tribuunt. Existimamus enim Plinium, quia nouisset genus Iudae orum vetustissimum, existimâsse Essaenorum quoque Iudaeorum sectam illis fuisse congenitam. Potius autem standum esse Gentilibus scriptoribus de rebus Iudaicis, quàm proprijs, nemo dixerit:—Si enim tam nobile & propè diuinum viuendi genus ahte tot secula vigebat, quae ratio est quòd nec in veteri instrumento, nec in nouo vlla de eo habita est mentio? [...] & Iosephus de horum instituto (namely before Christ) tacuit,—& Ethnici senptores qui ante Christum vixerunt, &c. Cardin. Baronius anno 64. num. 6. & 8. Baronius confuteth, prouing both by diuine and humane stories, that they can hardly be proued to haue bene before the coming of Christ; and the greatest antiquitie he yeeldeth vnto them, is the time of Verùm nec in his contentiosum funem trahimus, vt negemus ante Christum fuisse Essaenos: demus nihilominùs Iosepho siue alijs, vt Essaenos dicamus fuisse Iudaeis, eosdemue etiam ante Christum Herodis maioris tempore claruisse (nulla enim antiquior apud Iosephum de eis habetur memoria) ac ijsdem, quos ait, vitae institutionibus claruisse; quis prohibet dicere, eosdem praedicatione Apostolorum conuer [...]os fuisse, &c? Baronius ibidem, num. 9. King Herod the great, vnder whose reigne our Lord Iesus was borne, the King of Kings. So that these Essaei were indeed but Nouelists in respect of ancient Iewes: but because many erroneous sects were more ancient, we stand not so much vpon their time, as vpon their truth, if it can be shewne.
2 Cardinall Bellarmine professeth, that Multa tribuuntur Essaenis à Iosepho, quae manifestè erronea, & superstitiosa sunt, quorum nihil tribuit Philo suis Therapeutis. Bellarm. lib. 2. de Monach. cap. 5. §. Respondeo duas. many things are attributed by Iosephus vnto these Essaei, which are manifestly erroneous and superstitious. The Bishop Stratonicus Cumarum Episcopus, in Collectaneis suis autumat hasce Traditiones fuisse (speaking of such as Christ condemned) Placita & Decreta Iudaicarum sectarum: quatuor enim, vt Iosephus & Epiphanius scribunt, apud Iudaeos fuerunt viuendi instituta, quorum vnum profitebantur Pharisaei, alterum Galilaei, tertium Sadducaei, quartum Essaeni. Sixtus Senensis Biblioth. lib. 2. Tit. Traditiones, pag. 123. Stratonicus collecteth, that these Essaei were addicted vnto some of those Traditions, which were condemned by Christ vnder the name of Traditions of men: for at the time of our Sauiours preaching, the Iewes (as he proueth out of Iosephus and Epiphanius) were diuided into soure sects, viz. Pharisees, [Page 388] Galilaeans, Sadduces, and Essaeans. And as the Pharisaei, (de quibus sic Epiphanius) virginitati studebant, &c.—sic dicebantur, eò quòd separati essent ab alijs propter spontaneam & superstuam religionem apud ipsos receptam: Phares enim Hebraicâ linguâ separationem significat. Carol. Sigonius lib. 5. de Repub. Heb. cap. 11. pag. 476. Pharisees, who affected virginitie, were called Pharisaei of Phares, that is, separation, because they separated themselues from others, taking vpon them a proper and superstuous profession: so of the Essaei their Carolus Sigonius giueth testimonie out of Philo and Iosephus, that Sed multo preclariús Philo in lib. qui in [...]cribitur, Omnes probos esse liberos: In Syria & Palestina, quae partes Iudae [...]rum sunt, non modicae, dicuntur quidem nomine Essaei,—quasi [...], id est, sa [...]cti vocan. quon. a [...] Dei cul [...]o [...]es praec p [...]èsunt [...] quo suprà, pag. 478. those foure thousand Essaei were so called from the Greeke word [...], that is, Saints, or holy men, because they were principall worshippers: and were so conceited of their owne sanctitie, that i De his losephus lib. Antiq. 18. ita, Sacrificia cum populo non celebr [...]nt, quòd [...] potant [...] â & [...]anctitate illis praestare. Sigonius ibid. they would not offer sacrifice with the people, because they thought them not so hallowed as themselues: whom for the same cause Sigonius calleth Oessem—Iudaei quidem genete, moribus hypocritae, mentis industrià versuti. Sig. nius ibid. pag. 277. hypocrites.
3 By this which hath bene confessed, the sophistrie and indiscretion of our Aduersaries is become more then visible, seeing that for the defence of monasticall life, which they pretend to be a state of rare holinesse and perfection, they haue chosen for their example hereof the Essaei, who were by manners hypocrites, by their Ord [...]r, or rather disorder sectarists, in prof [...]ssion erroneus, and for their deuised Traditions, condemned by Christ. These ar [...] they in whom, as in the grand patrons and patterns of Romish votarists the Apologists do yet more inconsiderately insist.
THE ROMISH APOLOGIE.
And Philo also who liued in the Ap [...]stles times, maketh mention of those who then Philo de vita contempl [...]tina. forsaking their goods, did d [...]ell [...] the walles louing solitarinesse: he also maketh like mention of Philo ibidē. their Mon [...]ste [...]ies, where being solitarie, they studied the mysteries of holy life, and [...]f See Philo his words apud Eusebium hist. l. 2. c. 16. post med. where it is said of them, Quidam porrò, &c. vix semel toto tridao cibi re [...]ordantur. And againe: Nonnulli illecebris sapentiae &c. sic oblectantur &c. vt duplo plus temporis inediam facilè sustineant, & vix tantùm sex diebus expletis alimentum necessarium degustent. their (wond [...]rfull great) fasting from meate: Which foresaid professors of monast [...]all [...] mentioned by Philo, are by the Centurie Centur. 1. l. 2 c. 3. col. 18. line 33. writers, and D. Rainolds D Rainolds in his Conference pag 488. prope finem. (for th [...]i [...] esser To their lesser disaduantage, lest otherwise being taken for Christian professors (as they are by Eusebius hist. lib. 2. c. 16. and by Hierome de scriptor. Eccles. verbo Philo) it should argue monasticall profession to be Apostolicke. disaduantage) acknowledged to be Iewish.
THE PROTESTANTS APPEALE.
SECT. 2.
4 Doctor Raynolds said, that In his Conference, pag. 488. Philo writeth not of Christian Monks, but of Iewish Essees: and we know that he would not speake without booke; which we are induced rather to beleeue, because the Romanists are in controuersie among themselues, whether Iosephus & Philo do both write of the same Essaei: some say, that they both described Alij docenttam Philonem quàm Iosephū de Christianis loqui: quibus fauere videtur B. Hieronymus, quam sententiā tuetur Galenus. Bellarm. lib. 2. de Monach. cap. 5. §. Alij docent. Christian Essaei; some Quidam asserunt non loqui de ijsdem Iosephum, & Philonem, nam Iosephus, lib. 18. Antiq. cap. 2. asserit Essaenorum sectam antiquam apud Iudaeos fuisse. Bellarmin. ibidem, paulò antè. denie it, because Iosephus saith, that the first of these Essaei was ancient among the Iewes. So that they who thinke that Philo did describe the same Essaei, must necessarily hold them to haue bene Iewish.
[Page 389] 5 Secondly, Cardinall Arbitror Philonem ipsum secundum Eusebij, Epiphanij, Hieronymi, & aliorum sententiam, non nisi de Christianis esse locutum, it a tamen vt licuit externo homini, rerum nostrarum secret [...] inexplorata habenti, & quae essent Iudaeorum Christianorum, Iudaeis prorsùs adscribere cupienti. Card. Baronius anno 64. num. 11. col. 817. Baronius cannot denie but that it was the intent of Philo in his description of the Essaei, to commend the orders which were then vsed among the Iewes: how then should not D. Reynolds and the Centurists, following onely Philo, iudge the obiected Essaeans to haue bene fully Iewish? Finally the Essaei spoken of by the Fathers, might possibly haue bene some of that order, who had bene conuerted vnto Christianitie, and in the time of persecution continued their sequestration in the deserts, as well as others, whom their Hoc tempore multi Eremum colebant metu persecutionum. Genebrard. anno 139. pag. 381. Genebrard noteth to haue taken that course. In which sence the Apologists obiection, taken from the faith of ancient Iewes (as they feine,) is no way Iewish, but Christian, and consequently impertinent.
CHAP. XI. Of Vowes in generall.
THE ROMISH APOLOGIE.
9 Ninthly, concerning Vowes, it is said in the writings of the old Testament: Psal. 76. 11. Vow yee, and render your vowes vnto God: (2) Whosoeuer voweth a vow vnto the Lord, &c. he shall not breake his promise, but shall do according to all which proceedeth (3) Num. 30. 3. from his mouth. Deut. 23. 21. When thou shalt vow vnto the Lord thy God, thou shalt not be slacke to pay it, for the Lord thy God will surely require it of thee. Ecclesiastes 5. 3. When thou hast vowed a vow vnto God, deferre not to pay it: &c. It is better that thou shouldest not vow, then that thou shouldest vow and not pay it. Whereunto might be added sundrie other Psal. 22. 25. & Psal. 50. 14. & Esay 19. 21. like testimonies from the writings of the old Testament.
THE PROTESTANTS APPEALE.
AND can no Protestant answer this obiection?
THE ROMISH APOLOGIE.
We are not ignorant how that Peter Martyr, M. D. Fulke, and others seeke to euade in answering thereto, that Peter Martyr de caelibatu & votis, pag. 302 fine, & 303. and ibid. pag. 304. post med. He further saith: Votum ego caeremoniale antiquae legis praeceptum fuisse affirm [...]. And M. Fulke answering to Psal. 76. 11. saith, That text pertaineth to the old Testament, in his Retentiue against Bristowes Motiues, &c. pag. 153. fine. And Bullinger in his Decades in English, pag. 380. ante med. saith, Vowes belong to the Iewish ceremonies. Vowes were ceremonies of the old Testament, &c. abolished by Christs coming. But is not the contrarie many waies euident? as 1. First in that vowes were made before Moses time, as is to be seene in the example of Gen. 28. 20. Then Iacob vowed a vow, saying, &c. Iacobs vow.
THE PROTESTANTS APPEALE.
SECT. 1.
THe tenour of the text is this: [If God shall be with me, and keepe me in this iourney, &c. then shall the Lord be my God, and this stone shall be Gods house.] Gen. 28. 20. In the which case our question is not about the matter of this vow, which Cardinall Bellarmine [Page 390] and their Iesuite Pererius say, was Gen. 28. Votum vouit Iacob; Si fuerit Dominus mecum, &c. tunc e [...]t mihi Dominus, &c.] Quòd sit votum de re non praeceptâ, patet, quia alioqui peccâsset Iacob faciendo votum conditionatum de re praecepta. Bellar. lib. 2. de Monach. cap. 16. §. Septimò votum, & §. Nonò probatur. Stolidun [...] fuisset sub ea conditione vouere Deo cultum generalem, ad quem simpliciter tenebatur. Pererius Ies. comm. in Gen. 28. a matter not commanded by God, but in it selfe indifferent; because it were folly and iniquitie to condition with God about that which he hath commanded to be done: but their Iesuite Azorius proueth from the same text, that man may bind himselfe to God, for performance of that which God hath bound him to discharge. As when in matrimonie one promiseth chastitie, which afterward he doth violate, Nihil impedit quo minus quis se denuò voti religione obstringat, ad quod alioqui faciendum lege & praecepto compellitur.—Deus enim nos sibi suis legibus deuinxit, & nos ipsos ei pariter voti nexu vinculoue obligamus; vt Iacob Gen. 28. vouit Domino, se eum vt Deum veneraturum: vnde qui castitatem Deo promissam adulterio violat, est & diuinae legis violatae, & voti facti reus. Azor. Ies. Instit. Moral. part 1. lib. 11. cap. 13. §. Caeterum. he thereby becometh guiltie both of the breach of his owne vow, and of the transgression of Gods law. Of this kind is the vow of euerie man in baptisme, to forsake the Diuell; which vow no Christian will contemne. We come to the vse.
THE ROMISH APOLOGIE.
2 Secondly, by the heretofore See heretosore tract. 1. sect. 3. initio. confessed doctrine of the most ancient Fathers, teaching Vowes.
THE PROTESTANTS APPEALE.
SECT. 2.
2 To whose testimonies we haue likewise See aboue lib. 2 cap. 1. Sect. 3. &c. heretofore answered by confessed and most pertinent truths.
THE ROMISH APOLOGIE.
3 Thirdly, (to omit the sundrie other proofes that might be alledged from the new Testament) by the euident confession of sundrie learned M. Perkins in his Reformed Catholicke, pag 155. post med. saith: And now in the new Testament we haue warrant in like maner to vow, &c. Of this kinde are the vowes to keepe set times of fasting, &c. And see the like lawfulnesse of Christian vowes further affirmed by Musculus in loc. commun. de votis, p. 524. circa med. And by M. Willet in his Sinopsis, pa. 241. post med. And by Amandus Polanus in partitionibus Theolog. l. 2. pag. 394. and Danaeus in primae partis altera parte contra Bellarminum, pag. 987. affirmeth it: [...]as esse Christianis hominibus vouere q [...] cum Dei voluntate consentiunt. Protestants, who acknowledge the lawfulnesse of Christian vowes: in so much as M. Hooker acknowledgeth M. Hooker in his Ecclesiasticall Policie, l. [...]. pag. 103. paulò post med. Ananias his solemne vow vnto God, which strictly bound him to the giuing of his possessions to the Churches vse, (though yet M. Fulke and M. Willet will not M. Willet in his Sinopsis, pag. 245. ante med. saith: We do not reade that Ananias made any vow, &c. And M. Fulke against the Rhemish Testament, in Act. 5. fol. 191. a. prope finem, affirmeth the like. in any case acknowledge Ananias to haue vowed;) and Augustine Marloret acknowledgeth in like manner, how that And so doth Peter Martyr de caeliba [...] & votis, pag. 323. initio. Marloret in 1. Tim. c. 5. ver. 11. p. 375. a. fine. the widowes (mentioned by S. Paule,) did giue their faith to Christ the spouse, and to the Church, willingly barring themselues from mariage: with whom herein do agree sundrie other The Protestant author of the booke entituled Antichristus siue Prognostica finis mūdi, pag. 148. fine, & 149. saith, Quòd Lutherus hanc primam fidem de fide iustificante intelligit & non de fide pudicitiae, id plane coactum est, &c. Loquitur Apostolus de fide seu voto officij &c. quia autem Paulus vitio vertit quòd nubere postea voluerint, clarissimū est hanc conditionem in voto intercessisse, &c. And M. R. Alison in his co [...]futation of Brownisme, pag. 71. affirmeth likewise of these widowes, that before God and his Church they had vowed not to ma [...]y And thus (saith he) is this place expounded by Bullenger, Claudius, Guiuiam, and others. Protestant writers, affirming the vowed chastitie of the said widowes.
THE PROTESTANTS APPEALE.
SECT. 1.
[Page 391] 3 Master Caluin defendeth, that Votorum finis & vsus est primò, vt impetrādi fiduciam cordibus suis obtineant filij Dei, deinde vt se magis ad gratiarum actionem inclinent [...]nam cert [...] vouendi libertas filijs Dei pro subleuanda eorum infirmitate conced [...]tur,—mod [...] in hunc, quem dicimus finem voueant. Caluinus in Psal. 116. the libertie of vowing is not abolished by the Gospell, if vowes be vndertaken to a right end. M. Luther, and M. Caluin (as Cardinall Bellarmine witnesseth) Lutheri & Caluini sententia eadem esse videtur, vterque enim tria quaedam de votis docet, 1. ad colendum Deum non nisi de rebus praeceptis fieri:—ad vitanda peccata, & aliosbonos fines posse fieri de rebus non praeceptis. Bellar. lib. 2. de Monach. cap. 15. consent both in one opinion, to think that vowes which belong to Gods worship, must be in things which are commanded by God: and vowes which make for our better auoidance of sin, may be vsed in things which are not commanded. M. Fulke did indeed denie Ananias to haue vowed, yet did he aknowledge the lawfulnesse of Against Bristowes Motiues, pag 153. vowes as well as any Protestant, notwithstanding he censureth the arguments vsed by Romanists for proofe of their monkerie, to be but ill-fauouredly patched together; because they are superstitious for want of Gods commandement, blasphemous for the opinion of merit, impossible for the frailtie of mans nature. The onely difference in the obiected Authors is in the diuerse exposition of some Scriptures.
4 The first place is from the example of Ananias and others, who in the Act. 2 45. 4. 32. Acts sold their possessions, and laid them at the Apostles feete, with whom all things were made common. Albeit their Iesuite Lorinus doubteth not to affirme, that all those Christians did professe also Caelibem agebant vitam quotquot per votum s [...]e omnium rerum possessione abdic [...]bant: etsi p [...]u [...] iuncti mat [...]i [...]onio erant, ex consensu continebant. Lorinus Ies com. in Act. 4. ver. 32. continencie, yet their cardinal Act. 2. Vendebant possessiones, &c.] Aduerte quòd nulla fit mentio de voto paupe [...]tatis, sed tantummodo quòd erant illis omnia communia. Caret. com. in Act. 2.—[Nonne venundatus in tua erat potestate? Act. 5.] Hinc clarè apparet, quòd non voti necessitate Christiani omnes omnia tunc habebant communia, sed libera perfectione charitatis. Idem com. in Act. cap. 5. Caietan doth giue vs to vnderstand from the same Scripture (as being a matter apparent,) that then all Christians had all things common, not by necessitie of vowes, but by free perfection of charitie, supplying vnto euerie one according as euerie man had need.
5 But that we may grant those Christians by vow to haue relinquished the propertie and dominion which they had in those possessions, and to haue yeelded them (as they did) vnto the common vse of the Saints; yet was the occasion hereof extraordinary, and proper for that time, whilest Act. 2. 45.] Possessiones & substantias vendebant, & diuidebant illa omnibus, prout cuique opus erat.] Singularis Dei prouidentia fuit, vt propter mox futuram persecutionem dispergendis suppeteret, vtcunque ex distractis possessionibus & substantijs vnde viuerent, atque fa [...]il [...]ùs ipsarum personarum damnum ferrent iam abstracti ab externis bonis. Lorinus Ies. com. in Act. cap. 2. vers. 45. by the singular prouidence of God, (as faith their Iesuite Lorinus) fore-seeing the persecution of Christians now at hand, they thus prepared for the reliefe of the Saints. And we know that to cōclude a perpetuall doctrine from a practise extraordinary, can be no better then not only (as our learned Doctor hath called it it) a patched, but also a preiudiciall consequence. For these fore-named Christians sold their possessions, & brought the price of them into the publike communion: but the Monasticall Orders, & the whole Ecclesiasticall maintenance ariseth from a paying of some price of money, and purchase of possessions: insomuch that (as their Iesuite confesseth) the difference of the after-Church from the Apostolike of that time, is no lesse then betweene Quòd futuram Ecclesiam in Gentibus praeuidebant Apostoli, idcirco praedia in Iudaea minimè sunt adepti, sed pretia tantuminodò.—At verò cùm succresceret Ecclesia—praedia habere ipsi licuit. In Decreto ex Miltiade Papa. Lorinus ibid. pretia and praedia, that is, price and possession.
6 The next place of Scripture, wherein we acknowledge widowes votarists, as it doth make for the confessed lawfulnesse of vowes, so doth it absolue the bond of that absolute necessitie, which our Aduersaries haue fastened vpon their Romish vowes, as hath bene See aboue lib. 1. cap. 2. Sect. 33, 34, 35, 36, 37. and lib. 2. cap. 1. per totum. proued aboue; where the manifold [Page 392] defections of the Romish Church from the anciently free, discreete, and honest condition of vowing, haue bene discouered. The further discourse hereof we reserue vnto the proper See hereafter cap. 16. place, wherin this argument taken from the Iewes is iustly retorted vpon our Aduersaries.
CHAP. XII. Of the Article of Confession among the Iewes.
THE ROMISH APOLOGIE.
10 Tenthly, as concerning our Confession of sinnes, Galatinus de arcanis Catholicae veritatis, lib. 10. cap. 3. Petrus Galatinus giueth examples of seuerall testimonies In libro Sanhedrin Hierosolymitano in capite quod Nigmar Haddin, id est, definitum est iudicium, it is said: Omnis consitens habet partem inseculo futuro. Sic enim in Achan reperimus quòd dixit ei lehosuas: Fili mi, da obse [...]r [...] honorem Domino Deo Israel, & da confessionem, & indica mihi quaeso quid feceru, necceles à me, &c. And in libro Ioma, id est dierum, in capite Iom Hakippurim, id est dies propitiationum, it is said, dixit R. Hurma, Omnis qui transgressione transgressus est, necesse est vt singulatim exprimat peccatum, &c. in the ancient Iewes.
THE PROTESTANTS APPEALE.
SECT. 1.
THe hinge of this question is not (as hath bene See aboue lib. 2. cap. 14. Sect. 1. confessed) concerning Confession of sinnes in generall vnto a Minister, but of particular sinnes: neither whether we may, but whether we ought necessarily purpose a manifestation of euerie knowne mortall sinne, and the grieuous circumstances thereof; or must otherwise stand hopelesse of all remission of our sins. And now are we sent vnto the Iewish Schoole to learne this point of Romish Confession, and that by the direction of their Galatinus. He will haue vs to obserue the example of Iosh. 7. Achan, who after he had priuily stolne the Anathema and cursed gold, was found out (God so ordaining) by lot, and commanded by Ioshua (who was appointed by God the Captaine ouer the campe of Israel) to confesse his sinne, and to giue the glory vnto God: whereupon the Iewish Sanhedrin commenting, saith: He that confesseth shall haue part in the life to come.
2 This is the Base: now marke their descant: they should proue a priuate and auricular Confession, but obiect a publike, euen before all Israel; they alledge a ciuil Confession exacted of a Magistrate, that God may be glorified in the truth of the sentence of death, which had bene passed vpon the malefactor, when as they should proue a sacramentall Confession to a Priest. So harsh is this straine which Galatinus, and after him Coccius Thesaur. tom. 1. lib. 7. Art. 3. in fine. Coccius, and now their Apologists do play in print.
3 So do they also erre vpon the next string, which is the sentence of Rabbi Huma, whom they mis-terme Hurma: He saith, that it is necessarie for euerie one who transgresseth, that he do particularly confesse his sinne. True, but whether be meant that euerie man particularly must confesse euerie knowne sin, or whether that single Rabbin meant a confession to be made vnto man, or vnto God, it doth not directly appeare▪ But it is no incongruitie that their [Page 393] author Galatinus (according to the censure of their owne Senensis) See hereafter cap. 14. §. 2. a vaine author, should abuse the names of Rabbins for the colouring of a vaine conclusion. It may be the Apologists will be more exact in their next argument.
THE ROMISH APOLOGIE.
And like further testimonie or prefiguration therof is not wanting in Leuiticus; for whereas seuerall sacrifices are there appointed for seuerall sinnes, as for Leuit. 4. 2, 3. &c. sinne through ignorance, and other Leuit 5. 1. 4. 17. & 6. 1. 5. & Num. 5. 7. particular offences, for which Leuit. 4. 3. the Priest was appointed to offer and make Leuit. 4. 20. & 5, 6. 13. & 6. 7. attonement, how could the Priest here offer those sundrie Sacrifices appointed seuerally according to the diuersitie of SINNES, vnlesse the partie so offending confessed the same sinnes to him? Which to haue bene so, is yet furthermore probable, in that it was there also appointed and said, Leuit. 5. 6. and Num. 5. 7. When he hath sinned in any of these things, then he shall confesse that he hath sinned therein &c. and the Priest shall make attonement for him, concerning his sinne.
THE PROTESTANTS APPEALE.
SECT. 2.
4 This strong and long argument of How could the Priest, &c. is answered easily in few words, viz. the Priest was contented to heare the partie confesse in generall, that he had sinned through ignorance, albeit what particular point of ignorance it was he had not vnfolded: according to the common confession in our English Liturgie of negligences and ignorances; amongst which kind of sinnes, the Apologists (we thinke) are bound to reckon this their argument for proofe of their auricular confession; it is so ignorantly obiected. For their owne Lyranus, who had bene sometime a Iew, feared not to confesse, that See aboue lib. 2. cap. 24. the people of the old Testament did not make confession vnto the Priest of their particular sinnes, when, (as their Cardinall Tolet noteth) See ibid. the purpose of confessing was not necessarie. Of the which Romish confession Erasmus is acknowledged to affirme, that Erasmus Roterodamus in epistolā Hieronymi ad Oceanum: item ad Act. 19. Apost. & in Method. Theologiae docet, confessionē secretam singulorum peccatorum non modò non esse iure diuino institutam & imperatam, sed neque in vsu antiquae Ecclesiae fuisse. Vt citat Coccius Thesaur. lib. 7. art. 3. Tit. Improbant. pag. 809. Tom. 2. it was not ordained by God, nor yet practised in the ancient Church after Christ. Which we haue alreadie See aboue lib. 2. cap. 24. proued by many confessed obseruations.
CHAP. XIII. Of Sacrifice.
THE ROMISH APOLOGIE.
11 Eleuenthly, as concerning Melchisedechs offering of bread and wine in Sacrifice, (which our Aduersaries Master Fulk against the Rhemish Testament in Heb. 7. sect. 8. sol. 406. a. initio, saith: Melchisedechs bread and wine pertained not to his priestly office, neither did he offer it to God. And M. Willet in his Sinopsis, pag. 478. ante med. & versus finem, affirmeth the like. And M. Whittaker in his answer to M. Rainolds, &c. pag. 67. saith, Melchisedech did not by any thing wherein he so sacrificed, prefigure the sacrifice and priesthood of Christ. denie,) and the prefiguration thereby, of our owne Sacrifice of the new Testament: Rabbi Samuel saith: Rabbi Samuel in Bereschit Rabba ad cap. 14. Gen. Melchisedech set forth the acts of Priesthood, [Page 394] for he sacrificed bread and wine to the holy and blessed God. Rabbi Phinees saith, Rabbi Phinees ibidem in cap. 28. Numer. In the time of the Messias all sacrifices shall ceasse &c. as it is said, Psal. 110. Thou art a Priest for euer according to the order of Melchisedech. Rabbi Moses Hadarsan saith of Melchisedech, Rabbi Moses Hadarsan in Bereschith Rabba ad cap. 14. Gen. Bringing forth bread and wine, sheweth that he taught the act of Priesthood, which was to sacrifice bread & wine, and this is that which is read in the Psalmes, &c. Thou art a priest for euer according to the order of Melchisedech. This point is so euident in the old Iewish Rabbins, that Theodorus Theodorus Bibliander de Lancta Trinitate, lib. 2. pag. 89. saith, Erat apud veteres Haebraeos dogma receptissimum, in aduentu Messia benedicti, cessatura ess [...] omnia legalia sacrificia, tantùm (que) celebrandum sacrificium Thoda, gratiarum actionis, &c. & illud peragendum pane & vim sicut Melchisedech Rex Salem & sacerdos, &c. panem & vinum protulit. Bibliander (a Protestant writer) doubteth not accordingly to confesse the same.
THE PROTESTANTS APPEALE: Shewing the notable sleight vsed by the Apologists in their false allegations of the Iewish Rabbins.
SECT. 1.
TWo things come to be disputed in this obiection: the first is the truth of the sence of Scripture, [Melchizedech brought forth bread & wine, &c.] whether Melchisedech in the vse of that Bread and Wine performed an office of his Priesthood, or no; the second is the consequence, which our Aduersaries inferre thereupon, as namely, a Sacrifice properly propitiatorie.
2 Concerning the sence of the story, we are challenged to consult with the Iewish Rabbins, for my discharge both in this of Sacrifice, and in the next question of Transubstantiation: vnto which I could not finde that due satisfaction from the confession of our Aduersaries, which in other questions I had done. I therefore held it requisite to desire the helpe of our learned D. Smith, D. Layfield, M. Bedwell. Doctors, who are most expert in the knowledge of the Hebrew: vnto whom I laid open the Apologists allegation of Rabbi Samuel in Bereshith Rabba, of Rabbi Phinees ibid. of Rabbi Moses Hadarsan ibid. They (after they had perused the Bereshith Rabba) answered, that they found in the places alledged iust nothing to the purpose, as may appeare by their owne Rabbi Samuel in Bereshith Rabba vpon the 14. of Genesis, hath these words: He did reueale vnto him the ordinances of the great Priesthood: meaning Aarons priesthood, as appeareth by his interpreting y• bread to be the shewbread, and the wine to be the drink offerings. Otherwise, that Melchisedech set forth the acts of priesthood; or that he sacrificed bread or wine, there is not one word: nothing that can be extended beyond Aarons priesthood. Rabbi Phinees is not cited in that booke on the 28. of Numbers, nor in the whole Parashah: neither is there any thing to that purpose. Rabbi Moses Hadarshan in that booke on the 14 of Genesis, is not cited: neither any thing to that purpose. Miles Smith, Iohn Layfield, William Bedwell. words, whereunto they haue subscribed their names.
3 And to as little purpose is their confirmation taken from the testimonie of our Bibliander: for (not to enquire further then into the words as they are cited by the Apologists in the margēt) he saith, that The Apologists in the marge [...], at the letter, f. it was a most common opinion among the lewes to thinke, that at the comming of the Messias all the legall Sacrifices should ceasse, and that onely the Sacrifice of Thoda, or of thanksgiuing, was to be performed in bread & wine: this sentence doth establish the doctrine of Protestants, who acknowledge in the Eucharist (as Cardinall See aboue lib. 2. cap. 7. Sect. 5. Bellarmine confesseth) a Sacrifice Eucharisticall or of thanksgiuing: rather then it can countenance the faith of the Romanists, who make Melchisedeks Sacrifice, wherein there was really both bread and wine, to be a type of their Sacrifice of the Masse, wherin (as they beleeue) there is nothing but the shewes [Page 395] and colours of bread or wine: and for this cause haue bene conuinced of a See aboue lib. 2 cap. 7. Sect. 2. double folly. But this is the fate of subtiltie to entangle it selfe in it owne bird-lime.
4 Neuerthelesse we may corroborate the former iudgement of Protestants by Testatur Mercerus, ne (que) enim obtulit, hic legitur, sed eduxit, produxit, protulit, velut ex penuarijs & apothecis exhibuit, deprompsit, sicut & Graeci non [...], sed [...] verterunt. Et in Complutensi insuper addita [...], ipsi scilicet Abrahae, non Domino, cuius nulla praecesser at mentio, protulit. Cited by our learned Lubbertus Replicat. ad Gretzerum, lib. 2. pag. 185. Mercerus, who was the Hebrew Professor in Paris, by Pagninus & Vatablus: Lassum & famelicum exercitum regia liberalitate refecit. Neque, [...]im exponendum est, vt vulgò, ipsum protulisse panem & vinum, vt offerret Deo in gratiarum actionem. Cited by Lubbert [...] in the same place. Pagninus and Vatablus, and for our better defence by Testatur idem Andrada. lib. 4. defens. Conc. Trid. fol. 371. b. Ego cum illis sentio, qui lassos Abrahae milites, & diuturnà pugnâ fractos, Melchizedechum pane & vino refecisse aiunt. As he is cited by Lubbertus, ibid. Andradius, who was the professed defender of the Councell of Trent: I am of their opinion (saith he) who affirme, that Melchisedech did refresh Abraham and his soldiers with bread and wine. But what else of Sacrifice?
CHAP. XIIII. Of Transubstantiation.
THE ROMISH APOLOGIE.
12 Twelfthly, as concerning their further opinion of the Churches Sacrifice vpon the coming of the Messias: our now sacrifice is therein so plainly signified and affirmed by the ancient Iewes, who liued before Christs time, that (as Galatinus saith of one of them,) Galatinus de Areanis Catholicae veritatis, l. 1. cap. 3. circa med. they may be thought not so much to haue foretold things to come, as to haue reported Euangelist-like things alreadie done. To this end saith Rabbi Cahana, Rabbi Cahana ad cap. 49. Gen. ver. 11. The Sacrifice which shall be offered of wine, shall not onely be changed into the substance of the bloud of the Messias, but also into the substance of his bodie: the Sacrifice which shall be of bread notwithstanding that it be white as milke, it shalbe conuerted into the substance of the bodie of the Messias. In like manner Rabbi Iudas saith, R. Iudas in 25. Exod. The bread shall be changed when it shalbe sacrificed, from the substance of bread into the substance of the bodie of the Messias, which shal descend from Heauen, and he himselfe shall be the sacrifice, &c. Rabbi Simeon saith, R. Symeon filius Iohai libro qui inscribitur reuelatio Secretorum. The sacrifice which after the Messias his coming priests shall make, &c. they shall make it of bread and wine, &c. and that sacrifice which shall be so celebrated vpon euerie Altar, shall be turned into the bodie of the Messias. Rabbi Barachias teacheth, that at the coming of the R. Barachias in Ecclesiasten. Messias, food shall come from heauen like a little cake.
THE PROTESTANTS APPEALE.
SECT. 1.
THese testimonies of Rabbi Cahana, Rabbi Iuda, Rabbi Symeon, are such (if yet they were such,) that they make so directly for the Romish article of Transubstantiation, as though they would condemne not onely See aboue lib. 2. cap. 2. Euangelists, and ancient See aboue lib. 2. cap. 2. Fathers, but also the most See aboue lib. 2. cap. 2. Romish Doctors for the space of almost a thousand yeares after Christ, of ignorance or infancie; because these did not in so expresse termes reueale or publish this mysterie vnto the world.
2 Whereby I was moued to thinke that some new Romish, rather then any [Page 396] old Iewish Rabbin, had bene not a fore-teller, but a forgerer of these sentences: and in this iealousie did I request a The societie of our most learned Hebricians, assembled for the translation of the Bible. Colledge of verie learned Hebricians to satisfie me concerning the truth of these testimonies; which, at the first narration thereof seemed vnto them to deserue no more credit then Fables.
3 The three aboue mentioned Doctors after their painefull and industrious search into the cited places, returned (with the subscription of their owne names,) for Rabbi Cahana in that booke on the 49. of Genesis is not cited, nor hath he there any thing to that purpose. Rabbi Iudas in that booke on the 25. of Exodus hath no such thing, nor in the whole Parashah Terumash. Rabbi Cahana, and for R. Iudas, a non est inuentus, that is, there is not mentioned, in those alledged places, any thing to that purpose. To See their margent in the next Section. Rabbi Simeon they answer, that he writ no booke carying the title of Reuelatio Secreterum. Of the rest they iudge as no better than figments: which we the rather suspect, because otherwise their greatest Rabbi (if we may so terme their Cardinal Bellarmine) would not haue lost so great an aduantage, taken from the witnesse of so ancient Iewes, especially seeing that they are more plaine and pregnant for Transubstantiation, then are the sayings of Transubstantiators themselues. But this delusion will better appeare by the dotage of their wituesse Galatinus, who is that Author whom they professe to follow. As for example:
THE ROMISH APOLOGIE.
Thus did these religious and ancient Iewes, who liued before CHRISTS coming, foretell and write (by speciall instinct) concerning our Churches blessed Sacrifice; whereunto might be added sundrie of their other no lesse plaine t [...]stimonies, Rabbi Ionathas in libro collectionum in Psal. 72. saith, Ille est Messias de que lequitur totus Psalmus: cum ergo ait, Et erit placenta frumenti in terra in capite montium, vult dicere quòd placenta panis fiet sacrificium in capitibus sacerdotum qui sunt in Ecclesia. And Rabbi Moses Hadarsan, in Psal. 136. saith, Gustate & videte quoniam bonus est Deus, quia panis quem dat omnibus, ipse est caro eius, & dum gustatur panis, conuertitur in carnem, &c. the which together with these are collected specially by Petrus See these aforesaid testimonies, and sundry other like alledged from the Rabbins by Petrus Galatinus de Arcanis Catholicae veritatis, lib. 10. cap. 5, 6, & 7. Galatinus, and by M. VVhitaker For whereas Duraeus vrgeth this collectio [...] made by Galatinus of the Hebrewes foresaid so plaine sayings concerning Reall Presence and Sacrifice. M. Whittaker answering thereunto, lib. 9. contra Duraeum, pag 818. circa med. neither confesseth, nor yet denieth, but shufleth them off, saying onely thereto: Tuum in hac causa Petrum Galatinum minimè profectò desideramus, nec Hebraeorum testimonijs illis indigemus. And is this a direct and sufficient answer to so many plaine sayings of the old Hebrewes that liued before Christ, so euidently foreshewing and affirming the Reall Presence and Sacrifice of Christs blessed body in the holy Sacrament? rather shufled off then answered,) wherein they do no lesse plainly foreshew the truth of Christs bodie really present, and offered in the blessed Sacrament, then did the heathen Sybills in like manner foretell the truth of his incarnation. And for so much as Esay 41. 23. God onely knoweth things to come, the diuell not being able to fore [...]ell things simply future, but onely such other future effects as depend vpon their secondarie causes then alreadie past or present; in which causes, he (of his great skill and experience) foreseeth the coming of the said effects: to which kind, the foresaid doctrines of Reall Presence and Sacrifice, cannot in any sort be reduced, by reason they cannot be said to haue bene then depending vpon any naturall or other cause, then past or in being, saue onely the immediate & sacred will of God. This therfore so plain foresaid prediction made by the anciēt Rabbins before Christs time, in behalfe of Reall presence & Sacrifice, demōstrating it selfe so euidētly to haue procceded not frō any secundary cause, but only from a diuine instinct, yeeldeth thereby a most strong argument in behalf of the said doctrines.
THE PROTESTANTS APPEALE.
SECT. 2.
4 Now cometh in Petrus Galatinus, a Frier Minorite, to play his part, who published his booke (intituled Opus de arcanis Catholicae veritatis. Galati [...]s. Basileae 1550 of the Secrets of Catholike truth) [Page 397] by the Access [...]t praetereà sanctiss. L [...]onis Pont. Max. voluntas, quae me ad hoc vel maximè impu [...]t. Galatinus Epist. dedic. ad Maximilianum Imper. command of Pope Leo the tenth: which booke the Apologists haue See aboue in the Instances of Limbus, Free-wil, Confess [...]on, Sacrifice. often produced as their principall guide in this wildernesse of Rabbinish conceits, especially in this article of their Transubstantiation: in whose testimonies their Tom. 2 de Eucharistia. Coccius and See the Apologists in the margent. Duraeus do rest. Vnto which Galatinus, our Doctor Whitaker returned only this answer, Tuum Galatinum, &c. that is, we regard not what your Galatinus saith. This manner of answering, the Apologists call once and againe a shuffling.
5 Indeed he might haue well enlarged his answer from their owne Proinde non possum satis mirari studium Petri Galatini, ex ordine Minorum, qui in cam vanitatem deuenit, vt non solū affirmauerit Thalmudica opera in Latinum verti oportere, & publicè in scholis Christianorum explicari, sed hoc quo que conatus fuerit astruere authoritate Papae Clementis quinti, lepido argumento, & tali defensore digno: qui non animaduertit Clementis Canonem loqui de primis rudimentis, & institutionibus lingua [...]um Hebraicae & Chaldaicae, non de operibus ludaeorum Thalmudicis. Senens. Bibl. lib. 2. §. Traditiones. Senensis, who in his Bibliotheca, dedicated vnto the Pope, challenged Galatinus of notable vanitie, for affirming that the Iewish Thalmudicall works ought to be translated into Latine, abusing the authoritie of Pope Clemens for his defence: wherein (saith their Por [...]ò quod ex malè intellecto Clementis V. de [...]reto, de praelegendis rudimentis Hebraicis, detorsit ad Thalmud perlegendum, id meritò improbauit Sixtus Senensis, praeterquàm quòd nouissimè Clemens 8. in Indice Romano eius l [...]ctionem proh [...]buit. Posseuinus Ies. apparat. sacro. part 2. pag. 54 Tit. Petrus Galatinus. Posseuinus and Gretzerus Ies. lib. 1. de iure prohib. libros, cap. 16. Gretzerus) he was worthily reproued by Senensis. O he might haue opposed vnto the obiectors of Galatinus, the iudgement of Hoc loco tacere non possum quod à Chaldaeo versum est: Hos praeterquam quod audierant tantam Iobi calamitatem, insuper etiam motos vt venirent ad inuisendum Iob, quòd id [...]ssent hotrenda portenta, sui [...] in hortis atbores aruisse, panem suarum epularum in carnem c [...]udam conuersum, & vinum suum in sanguinem; male à Galatino detorqueri ad probandam Transubstant. quam appellant, vt & alia Hebraeorum dicta, cap. 6. & 7. eiusdem libri ad probandum sacrificium pan [...]s & vini eò perperam contorqu [...]t. Malè enim ille in Chaldaeo Paraphraste hoc loco intelligit hos socios Iob merito horum portentorum, praecipuè conuersionis panis in vinum, & vini in sanguinem, ereptos fuisse à Gehenna, quae illis praeparata erat.—At ex talibus nugis Hebraeorum capita fidei nostrae confi [...]manda non erant, sed ea ipsa potiùs Scriptura. Sane Chaldaeus hic Paraphrastes fuit R. Ioseph Caecus, qui multis annis post Christum [...]uit, & hostis fuit Christiani nominis, & nihil minus vnquam cogitauit, quàm quod putat Galatinus, &c. Thus Iohannes Mercerus Regius quondam in Academia Parisiensi Hebraicarum professor, comment. in lib. Iob, cap. 2. vers. 11. Mercerus, sometime the Hebrew Professor in Paris, who noteth him to haue grosly peruerted the Chaldey paraphrase, for proofe of Transubstantiation; as Galatinus autem Martini Raymundi cap to secundae partis scripta pro suis edidit, mutato rerum ordine, & argumento nonnihil variato, vt plagij possit accusari Galatinus. Beroaldus Chron. lib. 2. cap. 3. Beroaldus did brand him for a plagiarius, or a lurcher. But that learned Doctor thought it wisedome to passe ouer a ridiculous author with contempt, and their Iewish testimonies as figments. Let them, if they can, shew vs any R. Simeons Reuelation, any R. Barachias, R. Cahana, or R. Hadarshan: which are iudged by best Hebritians to be but cogged stuffe, such as were Galatinus his other forged testimonies, alreadie discouered in the last Section.
CHAP. XV. Of the supreme visible Iudge of the old Testament.
THE ROMISH APOLOGIE.
13 Thirteenthly and lastly (to omit other points,) as concerning the finall ending of controuersies, not onely Scripture, but a certaine visible and liuely Iudge vpon earth was appointed and acknowledged. To omit all other proofe thereof, the law of Duteronomie was, that when there did Deuter. 17. 8. 9. 11. arise any matter too hard for the (people) in iudgement: they were appointed to go vp to the place which God had chosen, and to come to the Leuiticall Priest, and to the Iudge in those daies: and to aske of them the sentence of iudgement, [Page 398] and to do according to the iudgement which they did tell, not declining neither to the right hand, nor to the left; it being yet further said of him that did Deuter. 17. 12. presumptuously refuse to obey the commandement of the Priest, that by the decree of the Iudge that man should die. Now that the sentence grounded vpon this law, was not subiect to new question, vnder colour of appealing to the Scriptures, but was definitiue and finall, and concerned aswell Ecclesiasticall as Ciuill causes, is in it selfe plaine, and for such Doctor Rainolds in his Conference, pag. 251. ciremed. saith, The law of Deut cronomie was made to establish a highest Court of Iudgement, in which all harder causes Ecclestasticall and Ciuill should be determined without appeall further. And M. Whitaker de sacra Scriptura, p. 466. prope finem, saith: Responde [...] verba ista intelligenda esse &c. de authoritate tantum definiendi difficiles lites ac controuersias, si [...] Ecclesiasticas, illas quidem per ministrum, siue politicas & forenses per magistratum, vt esset semper in vtrisque aliquis, à qu [...] prouocare non liceat, alioquin enim nullus esset litigandi finis: & vide ibidem pag 470. paulò post med. And M. Bilson in his perpetuall gouernment of Christs Church, pag 20. post med. saith hereof, that the same did concerne such matters as were of greatest moment, both ciuill and sacred, and their sentence by Gods law no man might refuse without punishment of death. And see the like assertion in M. Hooker in his preface before his bookes of Ecclesiasticall Policie, pag. 26 fine, & 27. & 28. fine. confessed by M. D. Rainolds, M. D. Whitaker, M. D. Bilson, and M. Hooker. Whereupon it is euident, that not onely Scripture (which they of the old Testament had as well as we now haue) but besides that, a certaine visible Iudge was then appointed to determine controuersies.
THE PROTESTANTS APPEALE.
SECT. 1.
ANd that we may the better determine this controuersie, it will be requisite to know first, what was the state of the Iewish Church, in respect of continuance. Hereof we reade, that first Christ in the daies of his flesh approued the authoritie of The Scribes and Pharisees sit in Moses chaire, that which they shall say vnto you, that do. Matth. 23. 2. Moses chaire. Secondly, in his owne person before his death, he celebrated the I haue desired to eate ye Passeouer. Luc. 22. 15. Passeouer, which was a principall sacrifice commanded in the Leuiticall law. Thirdly, at his death the veile of the Temple rent in twaine, Ioh. 19: betokening (as their owne Cardinall Iansenius noteth,) that Ioh. 19. 30. Velum templi scissum est.] Significans—quòd carnalis lex cum suis sacrificijs omnibus iam finem acciperet, iuxtà vaticiniū, Dan. 9. In dimidio hebdomadis deficiet hostia & sacrificiū, & erit in templo abhominatio desolationis. Card. Iansenius concord. in eum locum. Ioh. 19. 30. cap. 143. p. 1046. now all the Iewish law and sacrifice was at an end, which had continued vntill that last consummatum est, which Christ vttered, when the whole Leuiticall pedagogue first yeelded vp the ghost, and were not translated (as our Post Domini passionem translatum est sacerdotium ad Christianos. Ribera Ies. in Hos. 4. num. 12. pag. 81. Col. 2. 14. Chirographum Decreti tulit—affigens illud cruci.] id est, obligationem legis veteris, quantum ad caeremonialia & iudicialia—Legalia ista mortificata su [...] per passionem Christi Lyranus in eum locum. Lex vsque ad mortem Christi seruanda erat, & Christus eam seru bat, ne exlex & inimicus Mosi, & odio legis & amore sui agere videretur. Salmeron Iesuita, tom. 4. part 3. tract. 32. §. Est ergo. Aduersaries confesse) vntill the accomplishment of Christs passion.
2 We vnderstand then, what was the time of the death of that Iewish Synagogue, and end of their sacrifices, which notwithstanding was not buried vntill the full publishing of the Gospell, when the Apostles in a Councel at Ierusalem did, by their decree of libertie from the law of Moses (that we may so speake,) celebrate her funerall.
3 Now are we to trie the sufficiencie of the iudgement of that Synagogue, whilest as she liued the onely visible Church of God: the iudgement therof, we say, was not law, but so farre as it was according vnto the law, as S. Paul taught in his reprehension of Ananias thus: Acts 23. 3. Thou sittest here to iudge according vnto the law, & sufferest thou me to be striken cōtrary to the law? And the obediēce which is due vnto that iudgement, must needes be proportionable, that is, it hath in it a limited, and not an absolute necessitie of obedience, as appeareth [Page 399] by the obiected place of Deut. 17. 11: Thou shalt do according to the law which they shall teach.
4 Which doctrine ought to be familiar vnto our Aduersaries, seeing that their ordinarie Nota, quòd non dicitur tibi vt obedias, nisi [...]uxta legem docuennt: vnde Matth. 23. Sedent super Cathedram Mosis. Glossa ordinaria in hunc locum. Glosse doth directly affirme as much. Otherwise the Israelites might haue sacrificed vpon the And Aaron made a golden calfe. Exod. 32. 4. And Aarō made an altar before it, and proclaimed saying, To morrow shal be an holy-day to the Lord. vers. 5. altar which Aaron made before the calfe; and haue caried idolatrous censers with the Ez [...]ch. 8. 10. seuentie ancients; and haue worshipped the Sunne with the Ibid. vers. 16. fiue and twentie, who were neare the altar; and haue sacrificed vpon an idolatrous altar with 2. Reg. 16. 16. He was high Priest in the Temple of Ierusalem, as appeareth 2 Reg. 16. 2. and is acknowledged so to haue bene by Genebrard, Chrō. anno mundi 3440. Vrias Pontifex inflectens se ad voluntatem apostatae Achaz. 2. Reg. 16. See Lyranus vpon the same place. Vrias; and haue ioyned with Ierem 26. 8. & 11. Priests, Prophets, & people in sentēcing Ieremie to die. And how should any haue escaped the guilt of the bloud of the innocent, yea of Innocencie it selfe, our Sauiour Christ Iesus, the Prophet of Prophets, by consenting vnto the blasphemous voices of the high Priest and Councell of the Iewes, in adiudging vnto death him who was and is the Lord of life?
5 Therefore the fore-cited Protestants, as they could not but acknowledge the necessitie of some supreme court & iudgement, both Ecclesiasticall and ciuill, in seuerall Churches, Kingdomes, and prouinces, euen vnder the Gospell, for the finall determiner of all contention: yet did they neuer thinke either that iudgemēt of such tribunals to be so infallible that it could not erre, or obedience of subiects so necessarie, that sometime they might not dissent in opinion.
6 Let M. Hooker speake for all: M. Hooker in his Ecclesiasticall Policie, Pref. pag. 29. Not that I iudge it (saith he) allowable for men to obserue those lawes, which in their hearts they are stedfastly perswaded to be against the law of God: And a little after; An argument necessarie and demonstratiue is such as being proposed vnto any man, and vnderstood, the mind cannot choose but inwardly assent. Any such reason dischargeth (I grant) the conscience, and setteth it at full libertie. In such case, according to S. August. Augustine his Councel, aut faciendum, aut patiendum, either must a man perswade & practise a truth, or else willingly suffer for the truth by mans sentence; which (according vnto the text of Deuteronomie) may inflict death, but hath not the infallible power of damnation. Thus much of the example of the Iewish tribunal. Now they proceed vnto an application.
Of the application of the supreme Iudge in the law of Moses.
THE ROMISH APOLOGIE.
And for so much as the occasion to haue controuersies ended, is as great now as during the old Testament, the doubts of religion being as now many moe, and the danger of error no lesse grieuous: whether therefore may it be thought that our Hebr. 8. 6. Testament which is established in better promises, is wanting of this priuiledge? and so thereby the Ecclesiasticall policie of Moses time, to be preferred herein before that other which succeeded by Christ? With which onely last reason the Puritanes doubt not to Penrie in his supplication to ye high Court of Parliament, p. 21. fine, saith, That forme of gouernment which maketh our Sauiour Christ inferiour vnto Moses, is an impious, vngodly, and vnlawfull gouernment, contrary to the word, &c. See him further, pag. 22. & 23. and peruse the occasion and circumstance of this his reason, and it will appeare to hold much more strong in this point, then in that other for which he vrgeth it. presse their other Protestant brethren in matters of much smaller importance.
THE PROTESTANTS APPEALE: Shewing the errour of the Romanists in mis-applying of the example of the Iewish gouernment, for proofe of the Papall Monarchie.
SECT. 2.
7 The obiected argument can import no more then that which euerie Christian will easily grant, to wit, that it is a greater impietie to violate the frame of gouernment which Christ would haue to be perpetuall in the Church, then it was to haue transgressed the ordinance which was deliuered by the mouth of Moses, and was established in the old Testament. Notwithstanding, as the Thesis and position of Penrie, saying, that the same forme of gouernment, instituted by Christ, cannot without impietie be abrogated, was true; so his Hypothesis or application, assuming that this forme fancied by him, was ordained by Christ, is fully erroneous.
8 But as he failed in the proofe of his manner of Presbyterie, so do our Aduersa [...]es in confirming their spirituall Monarchie. For whereas their Ab orbe condito vsque ad annum praesentem semper fuisse vnum Ecclesiae Praesidem & Monarcham. Adam, Seth, Enos,—Noah, Sem.—Inter Patriarchas, Leui.—Moses, Aaron.—ita vsque ad Christum,—adueniente Christo, quarta Monarchia instituebatur, quae coepit à Petro principe Apostolorum, durauit in eius successoribus vsque ad haec tempora, & durabit vsque ad consummationem mundi. Catalogum Pontisicum multi referunt. Coccius Thesaur. Cathol. tom. 1. lib. 7. art. 3 initio, &c. Coccius laboureth to euince the necessity of Monarchical iurisdictiō in the Church, by the example of Gods people before the law from Adam vnto Iacob; and vnder the law from Moses and Aaron vnto the last destruction of Ierusalem: and lastly, after the law from Peter successiuely vnto the now Pope; vnto whom their Cardinal Vltimum iudicium summi est Pontisicis. Bell [...]rm. lib. 4. de Rom. Pont. cap. 1. §. Sed nec. Summus Pontifex absolute est super Ecclesiam vniuersam, & super Concil. generale, ita vt nullum in terris super se Iudicem agnoscat. Idem lib. 2. de Concil. cap. 17. Bellarmine yeeldeth the last and highest iudgement in the Church, yea euen aboue a generall Councell: we can shew that this application which they vse, by analogie of the old Testament with the new, is vtterly infirme, because in the Iewish kingdome there was as well one chiefe ciuill In Deut. 17. which is the text obiected. Iudge, as one spirituall high Priest.
9 So that, as they would thinke it a non-sequitur for vs to reason thus: There was but one tēporall Iudge in Israel, Ergo there ought to be but one vniuersal Monarch in the ciuil state of all Christendome: so must they confesse it to be a lame consequence in their owne argument, wherby from one high Priest ordained in the particular kingdome of the Iewes, they contend to inferre the supreme iurisdiction of one vniuersall Bishop ouer all Christians in the world; contrarie vnto the ordinance of Christ, who (as hath bene See aboue lib. 2. cap. 17. confessed) did not choose one, but twelue Apostles, who were of equall iurisdiction among themselues. Thus much of the first point of their application, namely, of the singularitie of that person whom they propound for the vniuersall Iudge. We enter vpon the next, shewing
The second point of their application, viz. that the infallibilitie of truth in this their one Iudge (the Pope) is vainly pretended from the example of the high Priest of the old Testament: proued by comparison of the Iewish and Romish doctrine herein.
SECT. 3.
10 The two properties, which the heathen did discerne to be primitiuely in God, vnum & verum, that is, a personall vnitie, and veritie; the same [Page 401] our aduersaries will haue after a sort to be deriuatiuely in the Pope, vnto * See the former Section. whom they ascribe an vniuersall Monarchie, viz. one Iudge, & in all necessarie doctrines an infallibilitie of iudgement: whose interpretation they account as the Interpretatio Papae est sensus Spiritus sancti. Bellarm. lib. 3. de verbo Dei, cap. 4. & 5. sence of the holy Ghost.
11 This cometh now to be examined by the comparison of the old Testament. In the Gospell written by S. Iohn, we reade that Ioh. 11. v. 51. the chiefe Priests and Pharisees gathered a Councell, wherein Caiphas being high Priest that same yeare, prophecied that Christ should die for the Nation: whereupon their Rhemists haue set this stampe and obseruation: Rh [...]mists annot. vpon that place. Maruell not that Christ preserueth his truth aswell by the vnworthy as the worthy Prelates thereof, the gifts of the holy Ghost following their Order and Office, as we see here in Caiphas; and not their merits and persons. And if this man being many waies wicked, and in part an vsurper, and the Priesthood being to decline, and to giue place to the new ordinance of Christ, had yet some assistance of God for vtterance of truth, which Caiphas himselfe meant not; how much more may we be assured that Christ will neuer leaue Pete [...]s seat, whose faith he promised should neuer faile, though the persons who occupie the same were as ill as the bl [...]sphemous meuthes of hereticks do affirme?
12 Vpon the which pl [...]ce a [...]so their Canus concludeth, that Ioh 11. [Hoc Ca [...]phas non à seipso dixit, sed cùm esset Pontifex illius anni, &c.] Qua ex re fit, vt nostrorum Ponuficum vita quidem & opera, licet forte sint contraria Domino Iesu, sed iudicia eorum—vera erunt,—vt que ad populi salutem sint diuinitùs instituta; imo ad [...]ò à Spiritu sancto erunt,—quia sc. qui ea proserunt, sint Ecclesiae Christi Pontifices. Canus loc. Theol. lib. 5. cap. vlt. §. Ad id. whatsoeuer iudgements are deliuered by the Popes of Rome for the behoofe of the whole Church, do therefore proceed from the [...]pirit of God, because the Popes do vtter them. In so much that their Bishop Roffensis doth herein triumph and insult vpon his Aduersarie, saying: Mirum est (Luthere) cùm haec non ignores,—quòd tam parum tribuis Pontifici Romano, cùm vel apertissimū sit ex Euangelio Iohanms, Caipham—verum iudici [...]m protulisse. Roffensis Episcopus contr [...] Assert. Luther. verit. 3. pag. 12. I maruell (o Luther,) seeing thou art not ignorant of these things, why thou yeeldest so little vnto the iudgement of the Pope, considering that it is most manifest, that Caiphas deliuered a true iudgement.
13 Thus confidently haue our Aduersaries patterned euery Pope in the example of the Iewish Caiphas: whereby Protestants (whom they call Rhemists. See aboue, lett. b. hereticks, and at whose ignorance they so much maruell) are prouoked to wonder how these Romanists could not discerne that open truth, which, in confutation of their comment, is confessed by their Cardinall Bellarmine, apparently witnessing, that Alij dicunt Pontifi [...]ē & Conciliū erràsse▪ quantum ad errorem propriae mentis, non tamen errâsse in sententia quam protulit, vere enim Iesus erat reus mortis, quia peccata nostra in seipso purganda susceperat. & verè expediebat eum mori pro populo, quare Ioh 11. dicit Ca [...]pham prophetasse. At lieet verba Caiphae bonum sensum recipiant, non tamen omnia; cum enim ait de Christo, Blospemauit, quid adhuc egenius testimonijs? certè tunc non prophetauit, led blasphemauit. Bellar. lib. 2. de Conc. cap. 8. §. Alij dicunt. although those words of Caiphas, [when he said, one must die for the people, &c.] had a good sence; yet, at the time that the Priests proceeded against Christ in iudgement, the same Caiphas [saying, He, (speaking of Christ) hath blasphemed, what need we any other witnesses?] did himselfe then not prophecie, but blaspheme. Where we see (not to t [...]uble our selues with their shallow Vnto the common obiection, why it is so precisely noted by the E [...]angelist in the text, He prophecied being high priest that same yeare, may be answered by that note, which their Iesuite Maldonate doth in part acknowledge: Ita diuinà Dei prouidentiâ factum fuisse. vt eius Pontificatus, qui in eam sententiam maximè propensus erat, in eum annum incideret, quo anno de Christo mo [...]n tradendo agendum erat, vt per eum diuinum expleretur Decretum, quo constitutum à Patre erat, vt pro omnibus Christus moreretur. Maldonat. Iesuita comment. in Ioh. 11. 51. We may thinke that this was the whole cause of the Euangelists note, which the Iesuite will allow to be but partly a reason thereof. instance) how learned and wittie our Aduersaries haue bene to establish an opinion of an infallible Iudge by an example of a Iudge blasphemously erroneous in iudgement, and thereupon to erect, as it were, a Romane Caiphas.
[Page 402] 14 In the defence of the iudgement of this See, their Cardinall Bellarmine proceedeth so farre as to affirme, that Pontificem solum, vel cum suo particulari Concilio aliquod in re dubia statuentem, siue errare possit, siue non, esse ab omnibus sidelibus obedienter audie ndū. Bellarm. lib. 4 de Rom. Pont. cap. 2. §. Deinde. whensoeuer the Pope, albeit of himselfe, shall determine any doubtfull doctrine, he must be obeied of all the faithfull, although it was possible for him to erre therein. Which we may iudge to be an high step vnto the great apostasie from the faith, especially seeing that Popes are See hereafter. confessed to haue taught and confidently defended heresie. And what acquaintance these and other kind of Romish positions may seeme to haue with the superstitious Rabbinish doctrines, their Hebrew Glosse will tell vs.
15 In the text, which hath bene obiected for the point in question, the people of the Iewes are commanded to hearken vnto the sentence of the Iudge, not declining either vnto the right hand, or to the left. Whereupon the Iewish Nec declinabis ad dexteram nec ad sinistrā] Hic dicit Glossa Hebraica, Si dixerit tibi quod dextra sit sinistra, vel sinistrá dextra, talis sententia est tenenda. Glosse hath thus commented: If the Iudge shall tell thee, that the right hand is the left, and affirme the left to be the right, thou must beleeue him. Which therefore their Lyranus doth condemne of absurditie, Quod patet manifestè falsum: quia sententia nullius hominis, cuiuscunque sit authoritatis, est tenenda, si contineat manifestè falsitatem vel [...]rorem: & hoc patet per hoc quod praemittitur in textu, [Et docuerint te iuxta legem.] Lyranus in hu [...] locum, Deut. 17. because (saith he) no iudgement, if it be manifestly false, may be beleeued by any man, of whatsoeuer authoritie he be. And M. M. Hart in his answer to D. Rainolds in the place obiected by the Apologists, pag. 262. Hart noteth the same sentence of Rabbi Selomoth to be foolish; which is plaine (saith he) frō the text of the same Scripture, which saith, Thou shalt do all things which they teach thee according vnto the law: wherefore to do all that the Priests taught, is not meant of things vngodly, but onely true and consonant vnto the law of God. By which we see, that the sentence of the Iudge is not absolutely infallible, as the Apologists pretend, but that the resolution of a mansconscience is alwayes determined by the apparance of Gods law, that so God and not man may be the supreme Iudge.
16 Our Aduersaries will replie, that their rule of beleeuing their Iudge holdeth onely where the case is doubtfull; but the Iewish Doctors challenge beliefe of an error manifest. Is this the point? And what if their Iudge shall See in the next Section following. call manifest truth into question and doubt? then how, alas, shall he that must beleeue, discerne the right hand from the left? This the sentence of Caiphas doth teach vs. Finally, that our readers may see what Proctors the Apologists haue chosen to further their cause in this question of supreme iudgement, we hold it meete to shew how vnmateriall they are in the defence of Rabbinish authoritie, by their owne doctrines, as they are related by a Protestant author.
17 Regula Catholica in scriptis Rabbinicis est, Hizzaher, &c. id est, memento potius sermonis Scribarum quàm sermonis legis Mosis. Buxdorfius Synag. Iud. cap. 1. It is a generall rule among the Iewish Rabbins (saith he,) to teach men to be more mindfull of the words of the Scribes, then of the law of Moses: among whom Sic in tractatu eorum Thalmudico Rabbi Iochanan: vnicuique Sabbatum sic vt decet, iusue eius & ordinatio requirunt, obseruanti peceata condonantur, ita vt id sanctificando idololatriam simul exercere non vereretur. Ibid. cap. 11. Rabbi Iochanan taught, that a man by obseruing the Sabboth as he ought, obtaineth remission of his sinnes, yea although in sanctisying thereof he shal commit Idolatrie. This one is set but for an example of many confessed paradoxes, defended by Rabbins; who notwithstanding for authorizing their owne Traditions, decreed, that Regula Rabbinica est;—Quicunque transgreditur quodcunque Sapientes nostri locu [...]i suerunt, i [...] suppl [...]cio mortis obnoxius est, pe [...]inde vt scriptum est, Diss [...]pans sepem, momordebit cum serpens.—Et admonitio Rabb. Fil [...]mi, memineris quòd sermonum Scribarum cura multo maior habenda est quàm sermonum siue legis ipsius. Buxdorf. ibid. cap. 2. whosoeuer shall transgresse against that which our wise-men (meaning the Rabbins themselues) haue decreed, shall be guiltie [Page 403] of death. And lest that our Aduersaries might possibly regest, that yet their supreme Iudge is so preuented by Christ, whose vicar he is, that he cannot possibly depart from the syncere faith. Therefore do we exhibite
A demonstration of the fallibilitie of the Papall iudgement (we referre their haresies vnto their proper places,) by examples of contradictions of the Popes: from the confession of our learned Aduersaries.
SECT. 4.
18 Erasmus is a witnesse, whom our Aduersaries haue called for, and haue appropriated him vnto their Romane partie, who discouering the mysterie of this now Romish doctrine, doth annihilate the pretence thereof, saying, that Porrò si verum est, quod quidam asseuerant, Rom. Pontificem errore iudic [...]ali non posse vnquam c [...]a [...]e, quid opus generalibus Concilijs, quid opus in Concilium accersere iuriss o [...]sultos, ac Theologos eruditos, si pronuncians labi non possit? Curdatus est appellationi locus, vel ad Synodum, vel ad eundem rectiùs edoctū, posteaquam semel de causa pronunciauit Pontifex? Quorsùm attinet tot Academias in tractandis fidei quaestionibus distorqueri, cùm ex vno Pontifice, quod vetum est, audire liceat? if it be true which some affirme, that the Pope cannot erre when he publisheth any thing from his iudgement, what need hath the Church of general Councels, or helps of Vniuersities, &c?
19 But if this obiection might (as it cannot) be possibly assoiled, yet how will our Aduersaries answer, when their Imò qui fit, vt Pontificis huius Decreta cum illius pugnent Decretis?— Popes do contradict one another in iudgement? whereof Erasmus hath affoorded his Reader many examples, as namely, Nonne Papa Iohannes 22. & Nicolaus Dec [...]etis totis inter se pugnant, idue in his, quae videntur ad fidei negotium pe [...]tinere? quorum alter pronunciauit iudicialiter, vt illorum more loquar▪ Christum & Apostolos nihil habuisse in commune, nec priuatim▪ alter contrà pronunciat habuisse? Id ex ipsorum Extrauag licebit cognoscere. Sed propius ad id quod hic agimus, facit, quod Innocentius 3. ac Celestinus de matrimonio dirimendo prorsus pugnantia definiuerunt: quorum hic ius facit alteri coniugum iterare matrimonium, si alter fuerit in haeresin prolapsus: Innocentius negat, vt legimus Decret. 4. tit de diuortijs, cap. Quanto. Nec illic dissimulat Innocentius, quendam Praedecessorem suum secus statu [...]sse, Celestinum indicans, vt aperit Glossema, declarans Celestin [...] super hâc re constitutionem olim ex [...]sse in Decret. l. 3. Tit. de conuers. infidelium. Praetereà Pelagius, vt extat in Decret. dist. 31. cap. Ante triennium. constituerat, vt hypodiaconi Siciliae ab vxoribus abstinerent, quas ante constitutionem legitimè duxetant. Id Decretum velut iniquum, & cum Euangelio pugnans praecepto, retractat & abrogat Greg. 1. qui Pelagio successit, statuens vt in posterum nemini ad eum ordinem pateret aditus, nisi vouisset castitatem. Caeterùm durum & iniquum esse, vt ad castitatem cogatur, qui non vouerit castitatem, nec vllâ culpà commer [...]t, vt eò debuerit compelli. At quod hic iniquum videtur Gregorio, non visum est Innocentio 3. loco citato, qui ita respondet ijs, qui ob praeter aequum videri, coniugem relictum suo iure priuati sine c [...]lpa, praesertim cum contumeliosior sit in Christum, qui baptizatus recidit in haeresin, aut pagani [...]inun [...], quàm qui natus Ethnicus recusat ad Christi professionem conuerti. Ad haec, seculi [...] aliquot hanc sententiam complexa est Ecclesia Mutinensis, vt qui contrax [...]sset cum Barbara verbis legitimis, & ex animo, [...]ed non intercedente coitu posteà contraheret cum Cornelia & coitum adiungeret, cogeretur priore relicta, posteriori conuiuere. Id palam rescindit Innocentius, ex diametro, quod aiunt diuersam pronuncians sententiam, viz. priorem esse legitimam vxorem, quod cum posteriore sit actum, adulterium esse, non matrimonium, vt proditum est lib. Decret. epist. 4. [...]it. 4. Cap. Tuas dudum, & eiusdem Tit. Cap. Licet. Alexander 3. indicat suo rescripto fuisse statutum ac definitum aliquando à Praedecessoribus suis, quod in Mutinensi Ecclesia damnat Innocentius. Quanto id periculosius qu [...]m cau [...]a diuortij? & tamen hic Decretū Pon [...]ficuim mutauit Rom. Pontifex: vt non commemorem interim quòd in causa fidei schola Parisiensis aliquando publici [...]is improbauit Rom. Pontificis sententiam. eumue ad Palinodiam compulerit, si qua fides historijs. Nisi torte fabulam vanam putamus, quod refert Gerlon in serm. quodam Palch. de Iohanne Pontifice 22. qui decernebat ante diem iudicij non esse puniendas animas impiorum. Nec dici potest hunc errorem priuatum fuisse Pontificis, publicum fuisse oportet, scripto aut etiam Decreto vulgatum, quum res adeò commouerit Galliae regnum. Hac omnia & huiusmodi plura Erasmus annot an 1. Cor. 7. pag. 373, 374. Basilea, anno Domini 1522. Pope Iohn. 22. and Pope Nicholas, in the question, whether Christ had any thing either in proper, or in common, the one affirming it iudicially, the other denying it; next in the question of diuorce in the case of heresie, Pope Celestine defendeth it, Pope Innocentius the 3. gainsaieth it; besides Pelagius commanded that Subdeacons should put away their wiues, whom they had lawfully married, which Decree seemed vniust vnto Gregory the first, who was the next successor [Page 404] vnto Pelagius; so also Pope Alexander 3. iudged that marriage to haue bene held for lawfull of some of his predecessors, which Pope Innocentius condemned as being adulterous. Lastly, Iohn. 22. in a matter of [...]aith, concerning the soules departed, was found so contradictorie vnto himselfe, that he was forced by the iudgement of the Vniuersitie of Paris to recant his former opinion: and we know that the doctrine of infallibility of iudgement, can haue no foundation vpon such Iudges, in whom there is found the spirit of manifold contradictions. We feare tediousnesse, and therefore draw vnto
A determination of this cause; concerning this question of a visible Iudge, taken from the example of the chaire of Moses.
SECT. 5.
20 What the iudgement of Protestants is concerning the outward Iudge of the Church, hath bene See aboue. alreadie manifested: we are onely to discouer the loosenesse of the Romish instance, which is taken from the pretended Matth. 23. 2. priuiledge of the Iewish Ecclesiasticall regiment; which they labour further to euince from the sentence of our Sauiour Christ, in authorizing the iurisdiction of the Iewish Priesthood, saying, Math. 23: They sit in Moses chaire, all things therefore that they shall say vnto you, obserue ye and do; is the common obiection of our Aduersaries for proofe of their in [...]allible Bellarm. lib. 3. de verbo, cap 3. propoundeth the question, De Iudice controu [...] rsiarum: and in cap 5. seq. produceth this place out of the new Testament for proofe thereof. So also Stapletō, C [...]sterus and others in their controuersies. Iudge: wherupon also their Rhemists do thus collect; God preserueth the truth of Religion in the Apostolicke See of Rome, which in the new law is answer able vnto the chaire of Moses, notwithstanding the Bishops therein be neuer so wicked of life. And other Iesuits strike vpon the same string, expounding this chaire of Moses not to signifie the doctrine of Moses, but the Cathedra Mosis significat infallibilem authoritatem interpretandi—Scripturam, & definiendi omnes controuersias vel in summo Sacerdote Cathedrā Moysis—tenente, vel de Pontifice simul cum legitimè congregato Sacerdotum Concilio Gretzerus in defens. Bellar. as he is cited by our learned Lubbertus, Replicat. pag. 367 & 373. infallible authoritie of the Priesthood in the old law in expounding Scripture, and deciding of all controuersies: which they applie as a type of the infallibilitie of the Per Cathedram Moysis significatur authoritas docendi & praecipiendi: [...]ic Petri Cathedra dicitur Romanae Ecclesiae authoritas. Sà Ies. annot. in eum locum, pag. 414. iudgement of the Church of Rome.
21 Wherein we choose rather to be directed by their owne more moderate Doctors. Erasmus complaineth of them Hune locum quidam eò torquent, quasi parendum sit omnibus, quae praecipiunt Episcopi, aut praepositi etiam impij, ob muneris authoritatem, cùm Christus de ijs loquatur, qui rectè docerentlegem Mosaicam, non qui suis constitutiunculis illaquearent homines—Quis ferat cos aduersus Christi doctrinam fixis & resixis legibus, meram tyra [...]nidem exercentes, suo quaestu & maiestate omnia metientes?—Non sedent in Cathedra Euangelica. sed in Cathedra Simonis Magi, aut Caiphae. Erasmus annot. in hunc lecum. who detort this place of Scripture to proue, that we are to obey whatsoeuer the Bishops and gouernours of the Church, although they be wicked ones, shall prescribe, when as Christ speaketh of them who rightly teach Moses law, not insnaring men with their owne Constitutions, as some do, who seeking their owne honour and profit, sit in the chaire of Caiphas.
22 But this witnesse will seeme to be too shrewd, & therefore shall hardly escape a buffeting, wherefore we are contented to admit of others, as first their preacher Sedent super Cathedram Moysis.] Cùm bona docebant, hoc est, ea quae Moyses praedixerat, & docuerat, audiendi erant.—Sed à falsa doctrina Pharisaeorum cauendum est. Stella in Luc. 12. tom. 2. pag. 72. Stella [They sit in the chaire of Moses:] That is (saith he,) so farre forth as they teach that Moses taught, they must be heard, otherwise we are [Page 405] to beware of them. Non esse illis obediendum fi quid malè praecipiant aut doceant: nam si eis obediendum est, quoniam in Cathedra sedent Moysis, non est ergo eis obediendum, quando aliquid contra eam Cathedram docent aut praecipiunt. I ansen. Concord. in Mat. 23. 2. cap. 120. pag. 819. For if we ought to obey them, because they sit in the chaire of Moses, then it followeth (saith their Bishop Iansenius,) that they may not be obeyed, when they command any thing contrarie vnto that chaire; which Author reconcileth two Scriptures, the one where Christ willed men to beware of the leauen of the Pharisees, and this other where he commandeth them to [do as they say:] Matth. 16. 6. Cauete de fermento Pharisaeorum.] Si huiusmodi Pharisaeorum doctrina hic per fermentum, cauenda significatur, quomodo post dicit Dominus, [Sedent super Cathedrā moysis, quod dixerint facite.] Proinde ad literam Dominus non quamlibet Pharisaeorum doctrinam significare voluit, sed eam quâ docebāt, quae verè ipsorum erant mandata hominum, aut inutilia planè, aut mandatis Dei aduersa. Iansen. Concord. in eum locum Matth. cap. 64. that is, (saith he) do not reiect all their doctrines, but such as are contrarte vnto the law of Moses. More plainly their Iesuite Maldonate; Dominus per [Cathedram Mosis] non de Pharisaeorum doctrina intelligit, sed de doctrina legis ac Mosis loquitur: perinde enim est, acfi dixerit, Omnia quae Lex ac Moses vobis dixerint. Maldonat. Ies. comment in hunc locum Matth. Christ (saith he) by the chaire of Moses did not vnderstand the doctrine of the Pharisees, but the doctrine of the law of Moses.
23 What chaire then do those our Aduersaries sit in, who to the aduantaging of the Papal authority, do vnderstand by Moses chaire an infallibility of iudgement in the Pharisees & Priests of the law? We may coniecture therof by their Iesuite Salmeron, who confessing that they of whom Christ speaketh, Non erant audiendi, quando Christum negabant esse Messiam, vel Christum, quia haec non de Cathedra docebant. Salmeron Ies. tom. 4. part 3. tract. 32. §. Obijcies. pag. 609. were not to be obeied when they denied Christ to be the Messias, for then they speake not out of the chaire: and yet we know that they denied Christ by the authoritie of their see aboue c. 15. §. 3. Councell; which sheweth that the chaire of Moses must signifie the succession of true doctrine, without reference vnto the authoritie of mens persons.
24 But let their Arias Montanus make vp our conclusion from the same Chapter, vers. 13. [W [...]e vnto you Scribes and Pharisees, for you shut the kingdome of God before men; for neither do you your selues go in thither, neither do you suffer others to enter in:] Multa erant in Scripturis mysteria ad regnum coelorum pertinentia,—sed Pharisaei neque his attendebant, neque altos ad haec instruebant, aut instrui patiebantur: sed toti in illis erant, vt nudarum caeremoniarùm obseruationem sine explicatione significationum ipsarum inculcarent:—neque permittebant vt quisquam de s [...]o [...]is Scripturis vol cogitarent, nedum diceret quicquam, nisi se consultis, & ex suarum interpretationum praescripto. Ita illi claudebant regnum Dei ante homin [...]s, neque enim hominibus, id est, caeteris à se licebat de Scripturis agere: sie enim dic [...]bant caeco illi restituto, [In peccatis natus es totus, & vis docere nos?] Et sequitur, [neque ipsi intrabant] vt patet ex hoc testimonio, quòd nollent vt quisquam de Christo vel quam verissima illis afferret. Arias Montanus in Matth. 23. pag. 80. in illa verba [Quia clauditis.] There were many mysteries in Scriptures (saith he) cō cerning the way vnto Gods kingdome, which the Pharisees neglected that either themselues or others should know, but were wholy bent to the authorizing of their owne naked constitutions, which they deliuered void of expositions, not suffering any man to thinke, much lesse to speake any thing of Scripture, without their aduice and prescript of their expositions, as appeareth by their saying to the blind man: Thou art borne in sinne, and doest thou teach vs?
25 Which affoordeth vs these due considerations: first, that those professors are most doubtfully, or rather desperately erroneous, who make their chaire of authoritie to be an infallible argument of the truth of their doctrine, and not contrary-wise the apparance of doctrine in Scripture to be the chaire wherein mens consciences may take their last rest and resolution, because (as S. Augustine saith,) Sedem Ecclesiasticam (inquit Augustinus) sana doctrina constituit. Staple [...]on. Antidot. in Matth. 23. pag. 194. It is a sound doctrine which constituteth a chaire.
26 Secondly, in that Christ commanded men to obey those Pharisees, but quatenus, that is, so farre onely (in doctrines necessarily belonging vnto the kingdome of God,) as they truly proceeded out of Moses chaire, which signifieth the written law of Moses: we are iustified in our profession to thinke [Page 406] that in such cases not the authoritie of man, but the law written is the supreme Iudge of mens consciences.
27 Thirdly, that those professors, who vpon the Priestly authoritie of the Iewish Synagogue (which idolatrously & blasphemously erred from truth) would reare vp the opinion of an infallibility of iudgement in their Popes, whom our Aduersaries haue confessed to haue bene possessed with contradictions, and (as will be See hereafter. acknowledged) were plunged in heresies, causeth vs to feare that the pretended chaire of truth is translated into the forme of the chaire of apostasie.
28 Lastly, that authoritie of the externall visible Iudge, (which is a Councell) for the deciding of doubtfull points of controuersies, wherein the direct law of God onely, and not mans peremptorie will and fancie is made the chaire, Protestants do more willingly See aboue. acknowledge, then do our Aduersaries, who indeed draw too neare the now Iewish presumption, (which our Buxdorfius hath related,) whereby they (viz. Iewes) do professe, Rabbi Isaac Abhuhabh, anno Christi 1493. scribit in libro Menoras Hammaor, Omni quodcunque Rabbini nostri in concionibus & mysticis, aut allegoricis explicationibus docuerunt & loquuti sunt, nos non minus firmiter atque bene quàm legi Mosis fidem adiungere tenemur. In quo si quid inueniatur quod nobis hyperbolicum, vel naturae prorsus contrarium videtur,—nos culpam illam intellectui nostro defectuoso, non autem verbis ipsorum ascribere debemus. Buxdorfius lib. Synag. Iudaic. cap. 1. pag. 62. that they are bound to giue as great beliefe vnto the mysticall and allegorical expositions of the Rabbins, as vnto the law of Moses: wherein if any thing (say they) be deliuered which may seeme to be repugnant vnto nature, we must impute this vnto the defect of our vnderstanding, and not vnto the words of our Doctors. I would but aske the Romanists, whether they thinke that there is any thing in all the profession of the Iews, which is a greater barre to hinder their cōuersion vnto the faith of Christ then this thraldome of their soules by beleeuing, not what the light of Scripture may teach their own iudgement, but what that their preiudice doth forestall, which they haue in the iudgement of their teachers; who by their cloudie allegories do darken and dimme the light of Scriptures. This granted (which none can denie) by the application hereof their like presumption is confuted, and our religion better fortified and established.
CHAP. XVI. Concerning the conclusion of the Apologists Demonstration of their Romish faith, from the faith of the Iewish Rabbins.
THE ROMISH APOLOGIE.
By which so many foresaid examples of our Catholike faith, thus affirmed by the ancient Iewes that liued before Christs coming, it is made further probable, that our religion is not new or lately deuised, but most ancient and vndoubtedly Apostolike: which point is made as yet much more cleare by that which is hereafter See hereafter, tract. 1. sect. 7. & 8. alledged concerning the Romane Church being conuerted in the Apostles time, and her not being sit hence changed in religion.
THE PROTESTANTS APPEALE: By irrefutable arguments conuincing the grosse sophistrie of the Apologists Demonstration out of the ancient Iewes, by a Demonstration from the faith of more ancient and more religious Iewes: from the confessions of our learned Aduersaries, in many principall points belonging, [Page 407] First vnto morall duties concerning man.
SECT. 1.
THe argument which the Apologists haue taken from the faith of ancient Iewes, for the confirmation of (as they say) their Catholicke faith, they haue entituled a Demonstration, whereby is signified a reason so euident and infallible, that euerie discreete Reader must thereunto forthwith yeeld his assent: and hereupon haue they founded their conclusion, to beleeue that the Romane religion is most ancient and vndoubtedly Apostolicke: which argument hath bene found to be rather such a demonstration of the want of iudgement in their Galatinus, Coccius, and these Apologists, as though they had studied and professed to make themselues notoriously vaine: because the foundation almost of all their proofes is the Iewish Thalmud, and Cabala, which our Aduersaries confesse to be no better then two muddie lakes, and sinkes of See aboue cap. [...] Sect. 6. fabulous and blasphemous Traditions.
2 But let them set vpon this argument (if they can) an edge of steele; the sharper it is, and the more vehemently they st [...]ike Protestants therewith, the more deadly will it wound themselues, when by a iust retorsion it shall be turned (as it were) into their owne bowels; as will appeare by comparing the opinions of the Iewes and of Romanists together.
3 True iustifying faith is described by S. Paul, to be that which Galat. 5. 6. worketh by loue, which loue S. Iohn will haue discerned by Ioh. 15. 10. keeping Gods commandements; which commādements Christ, by often pressing the Scriptures, doth signifie to be written in the old Testament: wherein we reade Luit. 18. Non reuelabis turpitudinem.] Leuit. 18. of degres of kindred wherein mariage is forbidden. These lawes the Est imprimis obseruandum inter nos & aduersarios conuenire, praecepta Leuitici non obligare Christianos, quatenus propriè Leuitica, id est, positiua & iudicialia sunt, sed tantùm quatenùs naturalia: Sed tota quaestio est, an omnia illa praecepta quae habent [...] in [...]euitico de grad [...]bus cognationis, sint naturalia, an aliqua vel omnia iudicialia. Et quidem aduersarij volunt omnia esse naturalia, ac proinde indispensabilia per Ecclesiam. Protestants interprete to issue from the law of nature (saith Cardinall Bellarmine) and to be indispensable: Nos autem docemus non esse omnia naturalia, & ideò in quibusdam posse per Ecclesiam dispensari, vt Conc Trid. affirmat ess. 24. can. 3. Bellar. lib. 1. de Matrim. cap. 27. post principium. but we (saith he) hold that some of those lawes are not naturall, but iudiciall, and therefore may be dispensed with, according vnto the Decree of the Councell of Trent: wherein he is held no better then Anathema that shall not beleeue it: which beliefe notwithstanding the Iewes did neuer conceiue, who are knowne to haue kept these lawes inuiolable. This question is of moment, because (as appeareth by the Apostle) it can be no pure virgine Church, which shall approoue and iustifie an act of 1. Cor. 5. Incest.
4 Now the Pope (who as our Aduersaries beleeue, Papa in rebus morum definiendis, vel declarandis errare non potest. Azorius Ies. part 2. lib. 5. cap. 3. §. Vltimo. cannot erre in determining of morall points of doctrine) hath dispensed with diuerse degrees of mariage forbidden in Leuiticus, as namely (witnessing their owne Iesuit) Rarius concesserit Rom. Pont. vt matrimoniū contraheretur inter Amitam vel Materteram, & consobrinum, quàm inter patruum vel auunculum, & consobrinum,—inter Henricum octanum & vxorem fratris sui defuncti. Idem ibid. §. Tertiò quae [...]itur. & §. Quarta, &c. by allowing the Ant to marry with her Nephew, and a King to ioyne in wedlocke with his brothers wife. Which kind of matches are so fully incestuous, that Ambrose in Epist. ad Paternum consulentem an liceret neptem ex filià filio suo coniungi—ita reseribit: Ego autem prohibitum iure diuino assero, quia cum leuiora interdicta sint de patruelibu [...] fratribus, multo magis hoc, quod est a [...]ctioris necessitudinis, interdictum arbit [...]or.—Haec & alia Ambrosiu [...] constanter affirmans per huiusmodi concubitus & diu [...]num, & naturae ius violari.—B. Gregorius pluribus in locis ista coniugia detestátur,—& ad Augustinum Angliae Episcopum: Cùm nouerca, inquit, admisceri graue facinus est, qu [...] in lege scriptū est, Turpitudinem patris tui non reuelabis. Paulò antè: Augustinus. Quis (inquit) dubitet honestiùs hoc tempore etiam consobrinarum prohibita esse coniugia, non solùm propter multiplicandas affinitates, sed nescio quia quomodo inest humanae ve [...]ecundiae naturale quiddam atque laudabile, vt cui debet causa propinquitatis honorem.—Hieronymus in Heluidium, & super Genesin, tam nefanda esse haec putat, vt dixerit Scripturam p [...]opter aurium sanctitatem maluisse haec intelligi, quàm ex [...]rimere.—Et aliquantò post: Quatuor igitur praecipu [...] Ecclesiae Doctores in hanc doctrinam profanam acertimè inuecti sunt.—Ad haec multorum Pontificum Canones, & sacra Concilia, vbi non solùm habentur illicita, q [...]ia prohibita sunt, sed prohibita, quia ex se nefaria & detestanda, & naturali & diuino dure. Catharin. annot ad [...]. Ca [...]et. §. De copul [...]s inter coniunctos. pag. 211, 212, 213, 214. Ambrose, [Page 408] Gregory, Hierome, Augustine (as their Catharinus testifieth) did abhorre the transgressions of these lawes, as impious and vnnaturall. Insomuch that when many Fathers, and seuen Vniuersities are obiected vnto our Aduersaries, in confutation of their defence of this kind of incest, their Author and champion in that cause, is inforced to seeke into corners for the patronage of their doctrine, and in the end to preferre the Vt facian [...]us septem illas Academias omninò consentientibus calculis nostrae causae aduersari, tamen parum causae nostrae officere id debet, cum contra paucas istas Academias à nobis stet totus orbis quantus quantus est Tumultuaria Apologia pro dispens. matrim Henr. 8. cum Catharina, pag. 4. §. Et vt. insuper audeo dicere, recentiores multis in locis Patribus pressiores, excussiores, diligentiores, vigilantiores esse. Ibid. pag 38 b. §. Igitur. iudgement of the yonger Diuines.
5 Secondly, the Romish profession of soueraignty ouer Kings, to depose them, is made not onely visible vnto vs by their bookes and Buls, but palpable also by their practise. Will they suffer the ancient Iewish Rabbins to be our Iudges? or will they allow Moses the Prophet of God, and the first proclaimer of Gods written law, to be one of the ancient Rabbins? then let them heare their owne Iesuit Salmeron, witnessing in this case, and confessing, that Missa potestate spirituali legis naturae, vel Moysi, quae minor erat regia potestate in veteri Testamento; & ideo etiam summi Sacerdotes regibus subdebantur, sicut etiamapud Gentiles: de potestate Ecclesiastica disserendum. Salmeron Ies. comment. Tom. 12. tract. 63. §. Sed nunc. pag 428. Et paulò ante: Longè tamen eminet potestas spir [...]tualis noui Testamenti. §. Quod autem. vnder Moses in the old Testament, the regall law had the preheminēce, & the high Priests were subiect vnto the Kings. But because the Romanists refuse to be Iewish in this point, which the Apostles haue prescribed vnto all Christians, their condemnation will be more iust.
6 Thirdly, the Romanists admit none vnto sacred Orders without a solemne vow of single life; and if it happē that any by entring into the state of matrimonie shall breake that vow, his marriage is commanded to be dissolued. In briefe, the Protestant Ministers who are married, are by them therefore called carnall and vncleane: albeit that this the Priests mariage (as our Aduersaries haue See aboue cap. 2. §. 33. confessed) was not forbidden either in the old or new Testament. And as for the Monasticall vow, if that had bene anciently Iewish, then would not their Coccius Thesaur. Cath. Tom. 2. lib. 4. art. 2. in fine. Coccius for proofe thereof, haue bene contented with the example of the Essaei, who were the See aboue cap. 10. §. 2.. last sect among the Iewes. But if Christ haue commanded vs to honour the Physitian, why should the Romanists so much [...], as to contemne the physicke which Christ prescribeth by his Apostle, which is, 1. Cor. 7. 2. for auoiding of fornication to haue a wife? Howsoeuer, the Iewish Church was so farre more pure then the now Romish, in as much as (which hath bene See aboue lib. 1. cap. 2. §. 36. confessed) this alloweth stewes, and that did not.
A second confutation in points concerning Gods worship.
SECT. 2.
7 First, God will be knowne to be a Exod. 20. 5. iealous God, which argueth the faith of that Church to be the sounder, which doth more sincerely affect the integritie of Gods worship: whereof we now seeke an indifferent triall. First Protestants and Romanists are at a double ods about Images: the one is the [Page 409] representing, the other is the worshipping of him by an Image. Their Iesuite Vasquez doth obserue, that Maior de imagine ipsius Dei secundùm se, non vt incarnati, controuersia est [...]an scilicet liceat [...]m depingere? qua in re cum haereticis pugnandum est: eo tamen difficilior cū eis erit congressus, quòd suae partis viros Catholicos propugnatores habeāt.—Paulò post. Opinio quamuis non adeò certa est, vt tanquam fidei dogma sit amplectenda, multo tamen verior mihi videtur, & quae sine temeritate contra communem Ecclesiae vsum negari non potest: Ea verò in vniuersum asserit, Trinitatē depingere ex natura rei licitū esse. He reckoneth for the defenders of this opinion, Palud Caiet Wald. Cathar. Didac. Payua, Sander. Tu [...]ian. Vasquez Ies. lib. 2. de Adorat. disp. 3. cap. 3. initio. & §. Tertia ergo. it is the common vse of their Church to haue the picture of God and of the Trinitie; and yet confesseth, that the Church of God among the Iewes Ego verò aliter existimo respondendum. Pri [...]ùm Exod. 20. & Deut. 4. non solùm puto prohiberi imaginem Dei primo illo modo, ne scilicet populus e [...]rore deceptus veilet ei effigiem aliquam exprimere, quâ putaret ad vi [...]um deitatem ipsam repraesentari; sed quamcunque imaginem ipsi [...]s Dei, i [...]ò & cuiuscunque alterius, ob periculum, cui populus ille subiacebat, vt seq▪ disputatione patebit: ob id tamen non est dicendum, ex natura rei illicitum esse Deum depingere, sed iustis de causis à Deo in veteri Testamento fuisse prohibitum. Vasquez quo suprà. cap. 4. §. Ego verò. was forbidden to make any picture of God at all: which he noteth to be the doctrine also of See the testimonie of Vasquez at the letters, [...] and d. Protestants: with whom (as he also testifieth) diuerse of the Romish Schoole Secunda sententia est Henrici. Quodlib. 10. qu. 6. Abulen. in cap. 4. Deut. q. 5. Durand in 3. dist. 9 q 2. ad 4. Martini de Ayala de Tra. lit. 3. p. [...]. de Imag. cap. de earum antiq. quam secutus quoque fuerat Iohannes Wiclef. vt testatur Waldens. Tom. 3. cap. 155 principio. Et tandem Caluinus lib. 5. Instit cap. 11. Qui omnes affi [...]mant, non licere vllo modo Trinitati, sed solùm Deo, in humanitate, quam assumpsit, imaginem effingere. Vasquez quo supra, cap. 3. §. Secunda. do consent, & that from the iudgement of ancient Fathers, who haue so vtterly condemned all figuring of God, that the same Iesuite is glad for his last refuge to grant, that Secundò obijciunt nobis Patres compl [...]res, qui dicunt nephas esse simulacl [...]rum & imaginem Deo collocare. Sic Lactant. lib 2. diuin. Instit. cap 2. August. de fide & symb. c. 7. Origen l. 3. contra Celsu [...], & lib 7. contra eundem in fine, Clem. Alex. l. 6. Strom. Dama [...]cen. l. 4. de fi [...]e, cap. 1 [...]. & orat. 1. de Imag. Germanus Patriarcha in Epist. ad Ioh quae recit [...]tur in 7. Synod. Act. 4. & Theodorus in Epist synod. quae est Act. 13. Idem habetur in eadem septima Synod. Act. 5. vt cap. seq referemus. Imò & S. Thomas 3. p. qu 25. art. 3. ad 1. idem docuit. Respondetur eos locutos de imagine pr [...]mo illo modo, quo pacto Ca [...]etanus interpretatur S Thomam & Damascenum: quodsi absolutè ipsi loquantur, intelligendi sunt, illicitam existimasse Dei picturam & imaginem non ex se, sed ratione periculi imperitae multitudinis; quo cessante, vt admonuit Concil. Trident. diligenti solicitudine & doctrinâ pastorum, manifestum est eas imagines iure damnari non posse. Idem ibid. cap. 4. §. Secundo obijciunt. the Fathers did thinke such imagerie to be vnlawfull, although (saith he) not in it selfe, yet because of the danger of idolatrie in the rude multitude.
8 The difference in the second question concerning the worshipping of Christ in an Image, is no lesse then the former: whereof their Iesuite Gretzerus auoweth, calling it their Nunc explicandum, quo genere cultus colenda sit, non modò prima illa crux Christi, sed & omnes imagines, & signa crucis. Asserimus cum sententia communiori, & in scholis magis trita crucem colendam esse latri [...], hoc est, cultu diuino, non quidem per se, sed per aliud; non absolute, sed cum habitudine & respectu ad prototypum. Gretzerus Ies. lib. 1. de Cruce, cap. 49 in [...]tio. common iudgement, that the crosse of Christ is to be worshipped, although improperly, with Latria, which is an honour properly due vnto God. But what was the profession of the ancient people of God among the Iewes? Their Iesuite Vasquez doth tell vs of Permulti enim affirmant, nunquam nec in lege veteri imaginum picturam, aut sculpturam statuarum, imò nec ipsarum debitum cultum, sed solùm idololatriae adorationem fuisse pohibitam; ne scilicet eas populus cultu diuino, sicut Gert les sua idola, prosequeretur: and citeth for the defenders of this opinion, Beda, Ionas Aurelianensis, D. Thomas, Burgensis, Waldensis, Caietanus, Alanus Copus, Sanderus, Alphonsus de Castro, Fr. Turrian. Pāmelius. Vasquez Ies quo suprà, lib. 2. disp. 4. cap. 1. diuerse Romish Doctors, among whom he mentioneth Caietan, Sanders, Turrian, and Pammelius, who thinke (saith he) that God did not prohibite vnto those his people all adoration of Images, but onely that worship which is idolatrous: yet doth he reckō vp other Romanists, Non pauciores nec inferioris notae authores oppositam opinionem, quae mihi multo probabilior vi [...]a est, amplectuntur: Iudaeis, nimirùm, non sol [...]m adorationem illam Gentilium, quae naturali iure prohibita est, verumetiam q [...]emlibet vsum imaginum & statuarum praecepto Dei positiuo, Exod. 20. fuisse interdictum. Sententia est Richardi, Alexandri, Alberti, Bonauentura, Palud [...]ni, Henrici, Catharini, Martini de Ayala, Fr. Horantij, Alani Copi, Clictouaei. Vasquez ibid. cap. 2 initio. who (as he saith) were not either fewer in number, or inferiour in estimation, who held the contrarie; and which the Iesuite himselfe doth iudge to be the more probable opinion: which is indeed more then probable, as is euident out of Iosephus, from whom their Iesuite Gretzerus proueth, that Iosephus lib. 15. cap. 11. Nihil Iudaeis tam molestum fuit, quám Trophaea, qui cum putarent armis contectas imagines quarum vsus interdictus est nostris legibus, indignissimè eas ferebant. Gretzer. de Cruce, l. 1. c. 44. pag. 121. the Iewes [Page 410] did hate the verie Images of men in their heathenish Trophees, as being forbidden them by God.
9 Secondly, as the faithfull worshipper must take heed in what he honoureth God, so must he beware vnto whom he commendeth the praiers of his mouth and thoughts, lest he attribute vnto any soule departed (by inuocating) the power of vnderstanding of all the cases of men in the world, if haply all should pray vnto that one: which is a propertie whereby ancient Fathers discerned the deitie of the holy Ghost. Now the Romanists teach this vniuersall Inuocation to be communicable vnto euerie Saint departed, calling the Protestants See aboue lib. 2 cap. 12. Sect. 1. impious for denying it: notwithstanding they themselues confessed the See ibid. Sect. 3. Inuocation of soules departed not to haue bene in vse among the Iewes, in the state of the old Testament, for feare of Idolatry: nor yet taught vnto them in the new Testament at their first conuersion vnto the faith of Christ. But why? Because (say our Aduersaries) those Iewes would haue thought it an hard matter to be commanded to pray vnto Saints departed: so meerely strangers were those true Iewes vnto this Romish article of Inuocation.
10 Thirdly, true praier is the breath of true faith, which faith will alwaies feare to offer vnto God Eccles. 5. 2. the sacrifice of fooles: of which kind, in the opinion of Protestants, are all those praiers which men of capacitie and vnderstanding do offer in a tongue which they do not vnderstand. Now the Romish Councell of Trent hath Ecclesia nostra prohibet ne diuina officia, & praesertim Missae sacrificium vulgatâ linguâ celebretur: nam postremum Concil. Trid. Sess. 23. cap. 8, & 9. tra lit aliter, docentes Anathemate esse percellendos. Salmeron. Ies. Tom. 14 comm. in 1. Cor. 16. disp. 30 pag. 257. and Bellarm. lib. 2. de verbo Dei, ca. 16. Ledesima Ies. lib. de diuinis script. cap. 13. forbidden that the publike praiers of the Church should be vsed in the vulgar and common language of Christian people, fixing an Anathema vpon euerie one that shall dare to affirme the contrarie; albeit the Rabbin Aben Ezra dehortatur ne quis talibus vtatur orationibus, in quibus non intelligitur quid oratur. As saith our Mercerus, com. in Ecclesiasten. 5. 2. pag 113. Aben Ezra doth dehort men from vsing praiers which they do not vnderstand. And it cannot be denied but that the Church of the Iewes, by Gods ordinance, vnder Moses, had their publike seruice in Hebrew, their mother tongue.
11 Fourthly, faith is that instrument, which maketh the Rom. 10. 10. heart to beleeue vnto iustification, and the mouth to confesse vnto saluation: and therefore desireth to enioy the prerogatiue which it hath in Christ, which is by (although vnto God onely) vnfeined confession, and to expect the grace of remission of sinnes: contrary-wise the Romanists teach such a See aboue lib. 2 cap. 14. Sect. 3. necessitie of auricular confession vnto the Priest, that without this dependance either in act, or in vow and purpose, no man may hope for a pardon at Gods hands. Will the Apologists suffer the state of the true Iudaisme to be our example? See ibid. Among the Iewes (as their Lyra and Cardinall Tolet haue witnessed) confession of particular sinnes vnto the Priest was not necessarie.
12 Fiftly, faith fasteneth vpon the promise of God, made not onely vnto it selfe, but euen vnto the seed also, so farre as the off-spring shal not reiect the couenant of God. Concerning this point the Romanists haue taught, that See aboue lib. 2 cap. 13. Sect. 1. no child born of Christian parēts, dying without baptisme, can inherit life: notwithstā ding that in the old Testament, where (as hath bene confessed) See ibid, Sect. 6 Circumcisio [...] was a Sacrament of remission of originall sinne, the children dying vncircumcised were not excluded frō grace. Our Aduersaries will peraduenture obiect, that the state of the new Testament is more perfect, & therfore the Sacraments therof more necessarie: but let them from this obiection consider, whether that the [Page 411] grace of God be not hereby more commended, that it issueth immediatly vpon the seed of the faithfull, & not by an absolute necessitie vnto Elements; and whether the grace be not greater, where the danger of the childs damnation is lesse. Now then (that we may stand vnto the analogie, which is betweene the seales of both the couenants, Circumcision of the old, and Baptisme of the new) Infantulos aegrotantes die octauo non circumcidunt, sed circumcisionem differunt vsque eò dum valetudinem recuperarint. Our Buxdorsius out of the Glosse of the Thalmud. Buxdorsius Synag. Iud. cap. 2. the Iewes did not circumcise their children at the eight day as God had commanded, if they were sicke at that time, but deferred it vntill the child had gathered strength. And shall; we do not say: the contemptuous, but religious delay of Baptisme, with intent that the Sacrament may be more solemnly performed, be held damnable among Christians?
Other articles and principles of the faith of the Church, euen the holy Scriptures, held by Protestants, and confirmed by the exposition of the ancient Iewes: from the consession of our learned Aduersaries.
SECT. 3.
13 Diuine Scriptures are the common principles and foundation of faith, which it eyeth especially in three points, integritie, communitie, and sufficiencie.
First, in the integritie Protestants require two things, the perfect Canon of Scriptures of the old Testament, and translation immediatly deriued from the Hebrew text. Of the Canon of the bookes of the old law, the Romish Councell of Trent hath thus defined: Bellarm. and others. See aboue in this cap. Sect. 2. and Co [...]cius Thesaur. The bookes of Tobie, Iudith, Wisdome, Ecclesiasticus, Baruch, Maccabees are Canonicall: notwithstanding that the Iewes haue (as hath bene confessed) See ibid. reiected all these bookes: vnto which iudgement of the Iewes all the most See hereafter. ancient Christian Churches did wholy subscribe. And why should not we also?
14 Concerning the integritie of translation, that, without all doubt, must be held more pure, which agreeth with the first originall. Now our Aduersa [...]ies repr [...]hend Protestants for ascribing Nimium tribuunt (speaking of Protestants) Hebraeae Editioni.—quam non semel purissimum fontem appellant. Bellarm. lib. 2. de verbo Dei, cap. 2. initio. too much vnto the Hebrew copies, and for calling them the purest fountaines. But why, are they not most pure? This is a great and necessarie controuersie, wherein we contend about the conduits of pure water from the fountaine of life. Many Romanists, seeking (as it may seeme) to preiudice the iudgement of Protestants, for translating from the Hebrew Bible, and not from their vulgar Latine, haue accused the Iewish Rabbins of sacrilegious malice in Hebraici codices Rabbinorum & aliorum Ecclesiae hostiū fraude saepè potuerunt deprausri. Gregor. Valent. Ies. Analys. lib. 8. cap. 5. §. Neque verò. and Pintus com. in Dan. 7. §. lit tradentur. pag. 179. & in Dan. 13. initio. Sacroboscus Iesuita desens. decret. Concil. Trid. part 1. cap. 3. pag. 20. Non omninò dubito (saith he) quin Rabbini ex mala fide & odio ac muidia sensum Prophetarum in rebus maximis mutarint. Adding, Neque enim hi fontes cum primis exemplanbus conueniunt. Ibid. cap. 4. pag. 35. Also Iacobus Episcopus Christinopolitanus, as it is in Senensis Bibl. lib. 3. pag. 153. & deinceps, & lib. 8. pag 630. Dicitur hoc à recentiotibus. Lorinus Ies. com. in Act. 7. 51. Idem docet Canus loc. Theol. lib. 2. cap. 13. teste Bellarm. lib. 2. de Pont. cap. 2. §. Praetere [...]. corrupting those sacred sountains in enuie against Christ: and the accusers, who appeare out of the Romish Schoole, are Pintus, Christinopolitanus, Canus, besides other yonger Diuines, and also Gregory Valentia, and Sacroboscus, both Iesuits.
15 But the Iewes will not want aduocates euen out of the Romane Schoole to pleade for them, not only affirming, but prouing also the integritie [Page 412] of the Iewes in this point. For first their Cui sententiae ne assentiar, prohibet me D. Hieronymi translatio, quae in locis, de quibus inter nos & Iudaeos controuersia est, semper ferè cum hac Hebraeo [...]um punctuaria expositione maximè consentit.—Huc accedit Augustini persuasio, quòd nullus vnqua [...] sanae mentis credere poterit, Iudaeos quantum lib [...]t [...]alos & peruersos, in codicibus tam mu [...]ti [...], & tam longè latèque dispersis, in vnum conuenisse, & odio Christianorum in corruptionem suorum voluminum con [...]pir [...]sse. Senensis Bibliot. lib. 3. pag. 153. & deinc [...]ps, & lib. 8. pag 630. See a [...]so Pererius Ies. com in Gen. 8. 7. §. Ast ego. Senensis professeth plainly, that he cannot beleeue those accusations, being induced hereunto (as himselfe saith) by the authoritie of Hierome and S. Augustine, who held it to be a note of madnesse in any one, who should imagine that the Iewes did conspire together for the corruption of Scriptures.
16 What the reasons are (to omit other witnesses) Cardinall Bellarmine will satisfie for all: he produceth this argument out of Origen and Hierome; Alij zelo quidem bono, sed nescio an secundù [...] scientiam, omnin [...] contendunt Iudaeos in odium Christianae fidei studiosè deprauâsse & corrupisse multa loca Scripturarum.—Pugnant autem aduersus hanc sententiam grauissima argumenta: primúm Origen. in lib 8. in Es. vt Hieron. ref [...]rt in Esa. 6. qui in hunc modum ratiocinatur▪ si Scripturas Hebraei aliquando corruperunt, vel id fecerunt ante Christi aduentum, vel posteà: si ante, quare Christus & Apostoli nunquam eos de tam insigni crimine reprehenderunt, praesertim cum leuiora non tacuerint? Quare Dominus ait Iohan. 5. Scruta [...] Scripturas; & Matth. 23. Sedent super Cathedram, &c? cui credibile est, ad corruptas Scripturas legendas sine v [...]la praemonitione homines inuitasse? Sin autem post Christi aduentum id factum est. quo pacto testimonia quae à Christo & Apostols citantur, omnia ferè nunc inueniuntur in Mose & Prophetis? Hoc Hieronymi & Origenis argumentum est.— If the Iewes (say they) corrupted the Scriptures, they must haue done it either before, or after the coming of Christ. If before, then would Christ or his Apostles haue reproued them for so great a crime as this, seeing they reprehended them for lesser faults; would Christ haue inuited them to read the Scriptures without premonishing them to take heed of reading the Scriptures which were corrupted, if then there had bene that offence? If any shall say, that they were corrupted since; how then cometh it to passe that almost all the Scriptures cited by Christ and his Apostles are yet found in the Bible of the Iewes?
17 Another argument is taken from S. Augustine, who saith, that the Alterum argumentum est ex Augustino in lib. 15. de Ciuit. c. 13. vbi probat quòd non videtur vllo modo credibile, Iudaeos voluisse suis codicibus eripere veritatem, vt nostris detraherent authoritatem; & etiamsi voluissent, non sit verisimile potuisse.— Iewes neither could, nor would corrupt them. And lest any might suspect that since those times of Hierome and Augustine they haue bene violated, their foresaid Cardinall doth vndertake their further defence, saying, that the Dicet aliquis, generalem hanc deprauationem Heb. codicum post Hieron & Augustini tempora acc [...]disse.—At Augustini rationes omni tempore locum habent.— arguments vsed by the Fathers, do as w [...]l pleade for the time to come, as the time past. Which he confirmeth fr [...]m the Tertium argumentum sumi potest ab incredibili religione Iudaeorum erga sacros libros: scribit Philo lib. de egress. ex Aegypto, vt citatur ab Fuseb. 8 2. Praep. Euang—quemlibet Iudaeum centies potius moriturū, quàm vt pater [...]tur legem in aliquo immutari.— religious zeale of the elder Iewes, who (as Philo reporteth) would choose rather to die an hundred deaths, then to suffer the Scriptures to be altered in any thing: and also of the later Iewes, De superstitione autem recentio [...] Iudaeorum, qui legem ferè vt numen adorant, & si aliquando in terram ceciderit, ieiuniū publicum indicunt. Hactenis. Bellar. lib. 2. de verbo Dei, c. 2. §. His igitur omissis. & deinceps. who so much adore the booke of the law, that if it happen to fall vpon the earth, they denounce a publike fast in the way of penance.
18 In briefe, their Iesuite Acosta addeth another argument, prouing that although the Iewes had bene bent to abuse the holy writ, yet could they not haue effected such a mischiefe: Hebraicā esse authenticā dubitare non possun us, & quamu [...] Iudaica perfidia at (que) inuidia conata sit—fontē, ipsum sermonē Dei inficere, tamen nullo modo credendū est eis licuisse quicquid lubuit; neque defuere in Ecclesia docti viri, quorū studio cōseruati sunt codices Hebraici, ex quibus tutò potest Catholicus Doctor sacros sensus elicere, diuina dogmata confirmare, & Iudaeos ipsos conuincere. Acosta Ies. l. 2. de Christo, c. 16. p. 104. Because there were neuer wanting in the Church learned men, by whose studie and care the sacred Scriptures would haue b [...] preserued: and therefore doth the same Author not doubt to call the Hebrew edition authenticall.
19 As for the quarrell which Driedo and some others tooke against it, because of the Points, which the Rabbins added for the better vnderstanding [Page 413] of the text, it is answered by their Cardinall, that Driedo dicit irrepsisse errores ignorantiâ Rabbinorum, qui addiderunt puncta.—Caeterùm non tanti momenti sunt eiusmodi errores, vt in eis quae ad fidem & bonos mores pertinent, sacrae Scripturae integritas desideretur,—puncta enim illa extrinsecus addita sunt nec textum mutant. Itaque possumus, si volumus puncta detrahere. Bellar. lib. 2. de verbo Dei, cap. 2. §. Caeterum fine. those errours are not so great that they may detract from the integritie of the Hebrew Scripture in all those things which concerne either faith or godlinesse, yet do those points alter the text.
20 This being the confessed integritie of the Hebrew Bible, it can be no question whether the Protestants translations, professedly following that Hebrew originall, are like to be more perfect then is the Romish vulgar Latine translation, which their Sacrosancta Synodus—statuit vt haec ipsa vetus & vulgata Editio, quae longo tot seculorū vs [...] in ipsa Ecclesia probata est—pro authentica habeatur. Conc. Trid. Sess. 4. Councell of Trent hath decreed to be authenticall, and none but it; especially seeing that it is confessed first by their owne Senensis, that Etiam Sanctes Pagninus, Praedicatorij Ordinis concionator Apostolicus, vir in diuinis Scripturis apprimè eruditus,—sed Hebraeae potissimùm peritissimus, cum animaduertisset celebrem illam Hieronymi versionem temporum iniuriâ, & hominum incuriâ vel magna ex parte intercidisse, vel magna ex parte fuisse corruptam,—Leone decimo Pont. hortante, collatis inter se probatissimis Hebraeorum exemplaribus, quantâ valuit fide & industria omne vetus Testamentum ex Hebraica veritate latinitate donauit.—Quam Editionem peritissimi Rabbini omnibus, quae nunc extant, Translationibus praeferunt. Sixtus Senensis Bibl. lib. 4. Tit. Sanctes Pagninus. pag. 101. Sanctes Pagninus, a Preacher of the Order of the Predicants, and a man most skilfull in the Hebrew tongue, when he had perceiued the corruptions of the old vulgar translation, did by the Councell of Pope Leo the tenth, consult with the best Hebrew copies, and then turned them into a Latine translation, which the Iewish Rabbins preferre before any now extant.
21 Secondly, euen Galatinus himselfe beareth witnesse, that In quibus (speaking of the Scriptures in Hebrew) longè planius longeue perfectius apud Hebraeos, quàm in nostrâ siue Latina, siue Graeca editione fulget Christiana veritas. Quocirca me à multis carptum iri haudquaquam dubito; & ab his praesertim qui quicquid ipsi non fecerint, arguere solent, & omnia vituperant, quae ignorant. Galatinus Praef ante opus de Arcanis fid. the Hebrew Scripture is much more perfect then is the Latine. This he made bold to affirme, albeit he knew that some (they be his owne words) would carpe at him and reproue him. Which may be proued (to passe ouer multitudes of particular examples in this kind,) by their Cardinall: Argumentum quartum est: Si Iudaei falsare voluissent diuinas Scripturas in odium Christianorum, sine dubio praecipua vaticinia sustulissent: id autem minimè fecerunt, siquidem ea, in quibus discrepant Hebraea à Graecis & Latinis, saepè nullius sunt momenti, quantum attinet ad fidem & religionem: & saepè codices Hebraei magis Iudaeos vexant, quim Graeci aut Latini. This may be an argument (saith he) that the Iewes would not depraue the Scriptures in hatred of Christians, for then would they haue razed out the chiefest places and prophecies of Christ, but oftentimes we find that the Hebrew texts do more trouble the (vnbeleeuing) Iewes, then do either the Greeke (Septuagints) or the vulger Latine translations. As for example: Certè in Psal. 2. Latini & Graeci habent [Apprehendite disciplinam, ne irascatur Dominus:] ex quo nihil apertè contra Iudaeos deduci potest. At in Hebraeo [Osculamini filium ne irascatur]—qui locus est inuictissimus contra Iudaeos.— In the second Psalme where the Latine hath [Receiue discipline, lest the Lord be angrie] out of the Latine there ariseth no euident argument fit to confute the Iewes, but the Hebrew text is inuincibly strong against them. The second place is Item Esa. 53. Vbi nos habemus [Et nos putaùimus eum quasi—percussum à Deo,] in Hebraeo legi potest [Perc [...]ssum Deum.] Quod certè magnum Iudaeis facessit negotium, qui Christum futurum esse Deum non credunt. Bellar. lib. 2. de verbo Dei, cap. 2. §. Argum quartum. Esa. 51. where the Latine hath it, [And we thought him to be beaten of God:] but in the Hebrew thus, [And we thought him to be beaten and humbled God.] Which place doth greatly trouble and afflict the obstinate Iewes.
22 Let now any conscience of man examine and iudge first, which professors are more zealous of truth, in embracing the Oracles of God, whether Protestants, who do as precisely as they can follow the Hebrew, which hath bene acknowledged to be a pure fountaine, or the Romanists, who content themselues with the Nemo illam quouis praetextu reijcere audeat. Conc. Trid. Sess. 4. Latine vulgar translation: which, as a bemudded streame S. Hieronymus eam (speaking of the same vulgar translation) confutat, redarguit, damnat. And prouing that S. Hierome was not the author of it, he calleth him caput pertinax & morosum cauillatorem, &c. that held the contrary, Fabe [...] Stapulens. Praef. ante Com. in Epist. Pauli. in Apologia. Ierome did condemne, See aboue lit. n. Pagninus did forsake, and many Romish [Page 414] Viri aliqui Catholici qui post Concil. Tridentini decretum scripserunt, viz. Vega, Senensis, Canus, Payna, Lindanus, hi omnes fatentur aliquos esse in Latina vulgata edi [...]one errote [...], non solùm vitio scripto [...]ū, [...]ed [...]tiam ipsius interpreti [...] mcuria vel ignorantia. Azor. Ies Inst. Moral. [...]art 1. lib. 8. cap. 3. from wh [...]m he himse [...]f lissea teth. Doctors, euen since the Councell of Trent, haue noted to be faultie, not onely by error of writing or of print, but euen by ignorance of the Translator.
23 Thirdly, faith is a spirituall appetite of the soule, and that appetite is to be thought to be best affected, which doth most vehemently thirst after the waters of comforts by the free vse of holy Scriptures in the vulgar tongues of Christian Churches. This is a Christian libertie which Controuersia est inter Catholicos & haereticos an oporteat vel expediat diuinarum Scripturarum vsum communem esse in lingua vulgari & propria vniuscuiusque regionis. Et quidem haeretici hu [...]us temporis omnes in eo conueniunt, vt oporteat Scripturas omnibus permittere, imò & tradere in sua lingua: & cum publicè leguntur, vel canuntur vt in sacris o [...]sicijs id q [...]o que sieri lingua proptia & materna.— Protestants contend for, in behalfe of mens soules: which the Church of Rome in her late Councell of Trent hath At Ecclesia Catholica prohibet—ne passim omnibus sine discrimine concedatur eiusmo. di lectio, & ne in publico & communi vsu Ecclesiae Scripturae legantur vel canantur vulgaribus lingu [...]s, vt in Conc. T [...]dert. Sess. 22. cap. 8. & can. 9 statuitur. Bellar. lib. 2. de verbo Dei, cap. 15. forbidden, but is herein contrarie vnto the wisdome of the Church of God in the old Testament, wherein Iosua legit omnia ve ba legis coram on ni multitudine puerorum, mulierum, aduenarum, & vult Chrysostomus vxores cum viris de eo disputare. Agrippa de vanit. cap. 100. Iosua (as saith their Agrippa) read the words of the law before a multitude of men, women, and children. Wherein the noble Citizens of Thessalonica stand commended by the holy Ghost, Act. 17. for examining the truth of S. Paul his doctrine by Scripture; Erant nobiliores eorum qui sunt Thessalonicae—mulieres & viri non pauci. Act. 17. 11.] Fecerunt—scrutando, volumen legendo Scripturarum quod Christus Iudaeos, vt facerent, prouocabat, dicens Iohan. 5. [Scrutamini Scripturas, &c.] hoc est, vt annotant Chry [...]ost. & Euthymius, Nolite simpliciter legere, sed enucleate & excutite. Lorinus Iesan Act. 17. ve. 11. which was no more (saith their Iesuite Lo [...]inus) then Christ had commanded, saying, Search the Scriptures: that is, (as Chrysostome and Futhymius expound it,) not onely to reade it, but also exactly and diligently to discusse it. Wherein Iudaei filios suos quinquennes ad sacra Biblia adaptabant, & primum locum in informandis pueris, sacris literis, vnde auspicabantur, tribuebant: quod ex prisca consuetudine, Iudaeos, Eusebius ad sua tempora scruâsse scribit. Pudeat igitur Christianos ab hac cura alicuos esse; neque enim haec mea, aut noua, sed est patrum antiquorum qu [...]rimonia Espencaeus Episcopus in 2. Tim 3. in haec verba, [Et quia ab ins [...]ntia literas nôsti.] pag. 116. the Iewes (as testifieth Bishop Espencaeus) did vse to haue their children instructed from fiue yeares old; a custome continued among the Iewes a long time, according to the testimonie of Eusebius: so that many Christiās may be ashamed of their negligence; which is not only my complaint (saith he) but also of the ancient Fathers. Neither is it denied but that the Iewes euen yet Vidi Salmanticae Iudaeum quendam satis ineruditum.—qui siue ex historia, siue ex prophetia—memoritèr referebat, & decantabat Hebraica. Quod cum alteri Christiano nartarem, Nihi [...] (inquit) mirum, omnia enim haec mandant memoriae. Ribera Ies. com. in Mich. 5. num. 11. do exercise themselues in the histories and prophecies of holy Scriptures.
24 Lastly, faith as it requireth a sinceritie in the Principles of truth, so doth it also seek whether the sufficiency of thē do consist in the written word, or in the vnwritten Traditions. The See aboue lib. 2. c. 25. Romanists haue professed both to be alike diuine Oracles, and of equall authoritie: the See aboue, ib. Protestants haue defended the sufficiencie of the holy writ in both Testaments. We are now onely to enquire into the state of the old Testament, concerning which, Non desunt aliqui Catholici, &c. Bellar. See aboue, cap. 8. §. 4. some Catholicks haue denied (saith Cardinall Bellarmine) that the Iewes had any vnwritten Tradition committed vnto them. Among others we find their Cardinall Iansenius directly affirming, that See aboue ibid. whatsoeuer did belong vnto religion towards God, and iustice towards men, was deliuered in writing vnto Gods people vnder the old Testament. And that this may be as truly affirmed of the state of Christians vnder the new Testament, we haue had it both See aboue lib. 2. c. 25. per totum. confirmed by Fathers, and See aboue ib. §. 13. confessed by our learned Aduersaries. We hasten vnto
Our conclusion, by way of Appeale.
SECT. 4.
25 Herein our Reader is to be intreated, to exercise his facultie in supplying that by his diligence, which we, by reason of the copiousnesse of more materiall points, could not so easily intend; which is, to gather a Synopsis and briefe of those manifold particular doctrines, wherein the Iewes (by our Aduersaries confession) are found to stand in a diameter opposition vnto the Romanists: and then determine whether it could be iudgement or preiudice, which moued the Apologists to promise a demonstration of their Romish faith out of the Iewish profession, in all articles which come directly into their mention.
CHAP. XVII. Concerning the doctrine of the necessitie of Miracles in the different ages of the world: and of the Romish weake pretences in this point.
THE ROMISH APOLOGISTS.
That true miracles make a strong argument: And that the aforesaid faith whereunto the English were conuerted, was confirmed with such Miracles. §. 5.
AND like as in those firster times of the Churches infancy, our Sauiour did make manif [...]st the truth of his Apostles doctrine with vndoubted Miracles, to serue as 1. Cor 12. 12 signes of their Apostleship, to that end Marc. 16. 20. Confirming the word with signes following: So likewise this vertue or power of Miracles not ceasing, but (as our Aduersaries confesse,) Whereas our Sauiour, Ioh 14. 12. saith, He that beleeueth in me, the workes that I do, he shall do, and greater: in the marginall notes of the English Bible, printed 1576. it is thereupon said. This is referred to the whole body of the Church, in whom this vertue doth s [...]ine for euer. shining in the Church for euer, the necessitie thereof being one and the same in all succeeding ages to the conuersion of the heathen, who contemning the Scriptures, are nothing moued with the Miracles thereof mentioned, our Sauiour did in like manner confirme our nox faith so then taught by Austen, with like manifestation of Miracles, not such onely as Antichrist or the Diuell can by the power of nature or secondary causes bring to passe, which may be (b) lying signes against which we are forewarned, but with Miracles exceeding the power of nature, and done immediately by God: which by the doctrine of learned Protestants Vrsinus in comment Catech pag 21. fine, saith: Etsi Ethnicorum nonnulla mirac [...]la commemorantur, ac de Antichristo, & pseudoprophetu dictum est, editur [...]s esse signa, &c. tamen ea neque numero neque magnitudine paria sunt miraculis Ecclesiae, &c. primum enim ea muracula quae [...]actantur ab host. bus Ecclesiae, sunt eiusmodi, quae (ordine naturae non mutato) hominum vel diabolorum fraudibus possunt effici &c. miracula vero quibus Deus Ecclesiam ornauit, opera sunt praeter aut contra naturae & causarum secundarum ordinen, ac pro [...]n le non nisi diuina potentia facta. And the like is also affirmed by Zanchius in D. Pauli epistolas ad Philippenses, Colost. & Thessal. pag 241, & 242. By Danaeus in [...]agoges Christianae, part 4 pag. 43. initio, 46. fine, & 47. initio. By Pi [...]cator in Anal. epistolarum Paul [...], pag 470 paulo ante med and by many others. are euermore true & infali [...]ble, of which kind though some be sometimes done (as the Scriptures forewarne Math. 7. 22. and Daneus Danaeus in [...]agoges Christianae, part 4 pag 48. initio. saith: Ad eos qui donum duntaxat nuraculorum à Deo acceperunt absque dono regenerationis, pertinet, quod a [...]t Christus, Mult [...] dicent mihi in die illo, Domine, nonne per nomen tuum prophet auimus, & daemonia eiecimus, &c. And see the same further affirmed by Sigroartus in 23. disput. Theolog. & p. 164. sect. 12, & 13. confesseth) by professors of wicked life (accordingly as our Sauiour in lik [...] maner Math. 10. 1. gaue power ouer vncleane spirits, and to cure all manner of disease [...], to his twelue Disciples: Whereof euen the wicked Iudas Math. 10. 4. was then one:) yet are the Miracles so wrought, though by such, neu [...]rthelesse certaine and vndoubted testimonies of Gods truth, & for such in generall are MIRACLES throughout the whole course (d) Thess. 2 9. [Page 416] of Scriptures most fully both acknowledged Exod. 8. 19. & 3. Reg. 17. 24. & 3. Reg. 18. 39. & 4. Reg. 5. 15. & Matth. 27. 54. & Matth. 14. 25. 33. & Ioan. 2. 23. & 3. 2. & 4. 53. & 9. 30. & 11. 45. & Act. 4. 14. 16. & 9. 35. and vrged, Exod. 7. 17. & 16. 12. & Num. 16. 28. & Iosu. 3. 10. 16. & 3. Reg. 13. 3. 5. & 18. 24. 38. & 20. 23. 28. & 4. Reg. 20. 8, 9, 10. & Matth. 9. 6. & Marc. 2. 10. & Ioan. 14. 11. & 15. 24. & 20. 30. 31. as being euen to our Sauiour himselfe Ioan. 5. 36. a greater testimonie then Iohn.
THE PROTESTANTS APPEALE.
SECT. 1.
PRotestants are here vnnecessarily produced to consent vnto that which no Christian will or can denie, viz. that the miracles wrought by our Sauiour Christ and his Apostles were the infallible seales of Gods truth. For the Apologists being now in a controuersie, should haue applied their wits to the confirmation of the point controuerted, and not so copiously haue prosecuted a matter, which is without all question: because we are not to dispute of the miraculous gifts in the Churches infancy, which were for the establishing of the Gospell, so glorious, that they who attributed them vnto Matth. 12. 31. Beelzebub, did commmit irremissible sinne against the holy Ghost. But our question is concerning the necessitie and infallibilitie of the vse of Miracles in all after-times, and especially in this decrepit age of the Church wherein we now liue, & whereof our Aduersaries in the point of Miracles make no small ostentation. We therefore, (as it is most requisite in all disquisition of truth) do first set downe
The state of the controuersie betweene the Protestants and Romanists.
SECT. 2.
2 In all the Romanists there is defended a perpetuall vse of Miracles, not onely of all former times (say the Apologists) but also of this present age: professing furthermore, that Nunc nostram Ecclesiam demonstremus esse veram Dei Ecclesiam ex miraculis, quae singulis aetatibus habuit plurima & testatissima.—Denique hoc nostro seculo. Bellar. lib. 4 de notis Eccles. cap. 14. §. Veniamus nunc. & §. Denique. Nullum seculum, nullaue aetas miraculis caruit. Costerus Ies. Apolog. part. 3. cap. 9. pag. 555. In Ecclesia Catholica semper fuerunt. Posseuinus de notis verbi Dei, fol. 31. the power of working miracles hath bene perpetually in the Church of Rome, and is now also an euident note of the truth thereof. Vpon which presumption they proceed to exact of Protestants the testimonie of miracles, which Caluin saith (saith Cardinall Bellarmine) may not be expected of them, inasmuch as they professe the same doctrine of the Apostles, which in the beginning was sufficiently confirmed by Apostolicall miracles. Thus their Cardinall hath acknowledged the true state of this controuersie. Now what is the truth in this contradiction, may be euinced both by the testimonies of antiquitie, and cleare confessions of our learned Aduersaries. First from antiquitie we shew, b Caluinus respondit—nos illis iniuriam facere, quod miracula ab illis exigimus, cum ipsi doctrinam antiquam & innumeris miraculis ab Apostolis & Martyribus confirmatam praedicent. Bellar. lib. 4. de notis Eccles. cap. 14. §. Respondet. Caluiniani nullis se miraculis à Deo Missos docent. Maldon. Ies. com. in Ioh. 2. 18. Catechumenus miraculum expectabit à Caluinista, quod vel ipse praestet, vel patratum à suis veraci historia confirmet: hoc vnum postulatum illi os obstruet; cum enim omnia lustrauerit, non possit ob oculos sistere vel vnum canem, cuius fracta tibia Caluinistae alicuius precibus hucusque fuerit restituta. Westonus Anglus, Professor Duaci, lib. de triplici hominis officio, c. 25.
That confidence in Miracles in this later age of the world, is preiudiciall vnto the Christian faith: proued by the testimonies of ancient Fathers.
SECT. 3.
3 Numquidnam fratres mei, quia ista signa non [...]acitis, minimè creditis? [...]ed haec necessaria in exordio Ecclesiae fuerunt. Vt enim ad fidem cresceret multitudo credentiū, miraculis fuerat nutrienda: quia & nos, cum arbusta plantamus, tamdiù eis aquam infundimus, quousque ea in terra [...]am coalu [...]sse v [...]deamus; & si semel radicem fixerunt, irrigatio cessabit. Greg. Magnu [...], hom. 29. in [...]ang. antè med. We vse to water yong plants (saith S. Gregorie) when they be new set, which watering then ceaseth, after that they haue taken roote: so were miracles necessarie for the first seed-plot of the Church, to the sound rooting of multitudes in the faith. Which made S. Hierome to take exceptions vnto the heretikes euen of his time, who vanted of their Obseruandum est etiam quòd virtutes dicuntur operari in his, qui non tenent [...]uangelij veritatem, sicut in illis, qui Dominum non sequentes, in nomine eius signa faciebant (Marc. 9.) Hoc aduersus haereticos, qui probationem sidei suae ex eo, si signum aliquod secerint, arbit [...]antur. Hieronym▪ in epist. ad Galat cap. 3. tom. 9. Miracles; Not considering (saith he) that this power may be permitted vnto them, who professe not the truth of the Gospell.
4 Which was partly the replie of S. Augustine against the Donatists and others; saying moreouer of his owne time, that Quod dixi, nec miracula illa in nostra tempora durare permissa sunt, ne anima semper visibilia quaereret, & eorum consuetudine frigesceret genus humanum, quorum nouitate flagrauit, verum est quidem: non enim nunc vsque cum manus imponitur baptizatis, sic accipiunt Spiritum sanctum, vt loquantur linguis omnium gentium; aut nunc vsque ad vmbram transcuntium praedicatorum Christi sanantur infirmi & si qua talia tunc facta sunt, quae poste à cessâsse manifestum est. Sed non sic accipiendum est quod dixi▪ vt nunc in Christinomine miracula nulla credantur. August tom. 1. Retract. lib. 1. c. 13. some miracles are not suffered now to be wrought, lest that the soule of man should beleeue by the eye; these being the times wherein Nemo itaque dicat, ista modò non facere (miracula) Dominum, & propter hoc praesentibus Ecclesiae temporibus priora praeponere. Quodam quippe loco ipse Dominus videntibus & ideo credentibus (Ioh. 20.) praeponit cos qui non vident & credunt. August. tom. 10. de verb. Dom. Ser. 18. sub initiū. those must be preferred, who (Iohn. 20.) beleeue and see not: Quisquis adhuc prodigia, vt credat, inquirit, magnum est ipse prodigiū. Aug. lib. 22. de ciuit. Dei, c. 8. when whosoeuer shall desire wonders, he shall make himselfe a wonder and a monster. Noting, lastly, that therefore Contra istos mirabiliarios cautum me fecit Deus meus dicens, (Marc. 13) In nouissimis temporibus exurgent pseudoprophetae, qui signa facient,—Ecce praedixi vobis. Ergo cautos nos fecit sponsus, quia non debemus miraculis decipi. August. tom. 9. tract. 13. in Ioh. cap. 3. Christ gaue vs warning of these workers of maruels (when Mark. 13. he taught vs that such false Prophets and workers of signes should come) to take heed that we be not deceiued.
5 Quasi nec hoc scriptum sit, venturos esse qui maximas virtutes ediderint ad fa [...]laciam muniendam corruptae praedicationis. Tertull praescript. ad finem. As though it were not written against hereticks, pretending the power of Miracles (saith Tertullian,) that such workers shall come for the corrupting of the truth? like as it is of salfe Prophets, Iterum praemonet Christus & instruit, ne quis à pseudoprophetis & pseudochristis in nomine suo facilè fallatur: Multi, inquit, venient in nomine meo, dicentes, Ego sum Christus, & multos fallent: & postea addidit, dicens, Vos autem cauete, ecce praedixi vobis. Vnde apparet, non ea statim suscipienda & assumenda, quae iactantur in nomine Christi, sed quae geruntur in Christi veritate. Cyprian. ad Iubaianum de Heret. rebaptiz. deceiuing many (saith S. Cyprian:) wherefore Christ hath giuen vs a caueat to take heed, and not to admit of all things done in the name of Christ, but such onely as are done in the truth of Christ. And to vse the remedie giuen by Christ, which is remembred by Theodoret, viz. Instruimur non credere, quando, qui talia edit, contraria pretati docet. Theod in Deut. not to beleeue them, who worke Miracles, and teach vngodlinesse. Wherefore we need not feare with S. Chrysostome to conclude, that Dicit Chrysostomus: Non ergo sides iam—satis fundata miraculis, nouis indiget confirmari, quin potius vtilius esse asserit signis nunc carere, quoniam maioris meriti sit. Acosta Ies. lib. 2. de procur. salut. Indorum, cap. 9. pag. 223. it is more profitable for vs now to want Miracles, it being a matter of more worthinesse not to beleeue thē. The reason is alledged in the Author of Antea per signa cognoscebantur, qui erant veri, & qui falsi Christiani:—nunc verò tantummodo per Scripturas. Chrysost. opere imperf [...]n Matth. hom. 49. Et huic assentitur Salmeron Ies. com. in epist. B. Pauli in genere, part. 3 disp. 3. Quid dicis? non es iustus, quia non facis miracula? possis & auri dicere, quia non vides, non es de corpor [...]? dices, fac tu quod Petrus fecit: Sed Petrus & mihi fecit, quia in eo sum corpore, in quo Petrus fecit. August. tom. 8. in Psal. 130. the vnperfect worke, which passeth c Non dicat quis ideò verum est,—quia illa & illa mirabilia fac [...]t Donatus. August. de vnit. Eccles. cap. 16. Tom 7. Remoueantur ista vel figmenta mendacium hominum, vel portenta fallacium spirituum; aut enim non sunt vera quae dicuntur, aut si h [...]reticorum mira aliqua facta sunt, magis cauere debemus. August. ibid. [Page 418] vnder his name: for in former times (saith he) true Christians were discerned by Miracles, but now are they knowne onely by Scriptures.
6 This difference of times, by these Fathers thus rightly obserued, yeeldeth (if in their daies, much more in these, inclining to the last period of times) this prerogatiue to Christians, to be directed in the truth by the eye of faith, and not by the eye of sence: so much the more, because in the latter times the profession of Miracles shall be (as it is prophecied of them) matter of delusion, and therefore not to be expected of Christians, but suspected. This is the common doctrine of Protestants, whereof our Aduersaries shall haue lesse cause to doubt, when they shall further vnderstand,
That the same doctrine, against the perpetuall necessitie of Miracles of latter times, is confirmed by the direct confession of our learned Aduersaries.
SECT. 4.
7 The generall doctrine of the now Romish Church is, as we find it in Cardinall Bellarmine and others, to professe the Bellarm. lib. 4. de notis Eccles. cap. 14. initio, & cap. 2. Costerus Enchirid. Campian. Rat. Greg. de Valentia Analys. power of Miracles, to be a perpetuall visible note of the true Church: thereupon Bellar. quo suprà. reprouing Protestants for holding that in the last times the securitie of our faith must consist in the knowledge of Scriptures, which haue forewarned vs cōcerning the latter ages, that the opinion of Miracles shall be but an occasion of seduction.
8 Which we (notwithstanding the The Apologists haue pried into a marginall note of the English Bible, printed Anno 1576. (in which yeare was the first impression of that newer editiō) although the older English Bible printed both before, and about the same yeare hath no such annotation: which hath bene thus expounded in the after editions, and namely in that of Anno 1601. viz. The approuing of the vertue of Christ is not included within his owne person, but is spread through the body of his whole Church. This point of the perpetuitie of the vse of miracles for confirmation of the faith, being the maine point of difference, ought to haue bene confirmed by the Apologists with better proofe then one onely obscure note, which they knew was afterward by an explanation corr [...]cted. Apologists obiection) do know to be the generall and secure defence of Signa fallere possunt, verbum Dei non possit, ergo aduersus Antichristi miracula Christus nos cautos reddidit: praecepit autem nobis Deus hunc, i. Christum audire. Luther. enarrat. in Matth. 7. pag. 92. & Caluinus in cap. 13. Deut. Si Propheta verum praedixerit, & ad falsum cultum persuaserit, audiendus non est. Ergo doctrinae professio est certissima nota Ecclesiae. Caluinus & Tremelius in Deut. cap. 13. And is confessed in part by Bellarm. lib. 4. de notis Eccles. cap. 14. Protestants, & now shall corroborate and establish the truth thereof by the plaine suffrages and consent of diuerse learned Aduersaries: of whom if we make enquirie whether Miracles be necesrie among Christians, their Bishop Espencaeus answereth, Iam cum nullus sit, infidelis, faciendorum miraculorum nulla est nunc necessitas. Espencaeus Com. in 2. Tim. 3. pag. 94 E. They are not necessarie at all, where there are no Infidels. If we aske a reason hereof, their Iesuite Del'rio doth well satisfie, saying: Quod dicit I. C. pauciorum miraculorum hodiè causam esse inconstantiam fidei, & teporē, ea quidem vna est, sed melior alia, quia stabilita iam semel fide, minor vel nulla est necessitas eorum. Del' Rio Ies. disquis. Magic. tom. 2. lib. 4 cap. 4. q. 5. Sect. 2. pag. 254. E. Besides the now-inconstancie and weaknesse of mens faith, which is the cause that Miracles are now so scarce, the principall reason is, that the faith being once established, there is either litle or no necessitie of them at all. And lest any may thinke, that therefore the hand of God is now shortned, their learned Bishop confesseth, that in this cause we must be directed by the will of God, Cum plurimi sunt qui fidem eandem cum priscis fidelibus habeant, qui miracula non faciunt, non tamen inanis est promissio, quam noluit effectum habere perpetuum, sed pro tempore nascentis & adolescentis Ecclesiae. Roffensis Episcopus Captiu. Babyl. contra Luther. cap. 10. part. 4. §. Caeterùm vt. who would not that Miracles should haue their perpetuall effect, which was proper onely vnto the non-age of the Church. Whereunto the iudgement of their Iesuite Acosta doth accord, where he diligently obserueth [Page 419] that Religio Christiana, vbi humana praesidia prorsus aberant, diuinis est fundata miraculis: At nostrorum temporum longè alia est ratio.—Quid magnorum signorum confirmatione est opus?—vnū illud potētissimū & ad fidem efficacissimum, ac penè singulare miraculum, mores cum fide coniungere. Acosta Ies. lib. 2 de Indorum salute, cap. 9. pag. 222, 223. there is a diuerse respect herein to be had betweene the primitiue Church, when our faith was founded by Miracles, and these our times, wherein there is no such necessitie of them.
9 But we haue furthermore affirmed, that the opinion of the vse of Miracles is also dangerous: which is no more then their owne learned Preacher hath taught when speaking of the vse of Miracles among Christians, whether they be Catholicks or hereticks, he saith: Dices, nonne rationi consentaneum esset & conueniens, vt nunc aliq [...] fierent miracula,—vt magis fides confirmaretur? Non vtique, nam miracula nobis nunc damnum potiús afferrent quám commodum.—etiamsi in tempore nascentis Ecclesiae fuerint necessaria. Puer enim, quando ambulare incipit, adiuuatur vehiculo,—quod homini adulto est impedimento. Stella in Luc. 11. pag. 64. Tom. 2. Now Miracles would not be conuenient for confirmation of the faith: for as a child in his weaknesse, is by a wheelestoole enabled to walke, the vse whereof would be an hinderance vnto him, when be cometh to be of a more perfect age; so in the infancie of the Church Miracles were necessary for the strengthning of the faith, which in these daies would be but inconuenient. This danger will be more sensible vnto vs, when we shal haue proued our next Assertion, viz.
That the Protestants doctrine of not beleeuing the Miracles of the latter times, is a requisite doctrine of beliefe: and is proued by the publicke confessions of our learned Aduersaries.
SECT. 5.
10 No man exercised in the word of truth, can be ignorant how it is prophecied of the latter times, that the profession of Miracles shal be the principall meanes of apostasie from the truth: our Sauiour plainly prefining, that Matth. 24. 24. in the latter times false Prophets shall arise, working great signs and wonders, able to deceiue, if it were possible, euen the verie elect: when as Antichrist 2. Thess. 2. 9. the man of sinne shall come, whose coming shall be by the effectuall working of Sathan with all power and signes, and lying wonders: with deceiueablenesse of vnrighteousnesse among them that perish, because they receiued not the loue of the truth, that they might be saued: therefore God shall send them strong delusions to beleeue lies. In the which so terrible a storme, our safest maner of beliefe will be (as we haue learned by Christs words) Matth. 24. not to beleeue them: which is the constant profession of M. Non est miraculis fidendum quae fieri aut mentiuntur, aut verè praedicant, sed soli doctrinae Christi & Apostolorum. Apostoli enim signa ediderunt tantùm ad Euangelij praedicationem; postquā verò latè propagatum est Euangelium, & in vniuerso mū do promulgatum, non est opus porrò miracula facere. Luther Dom. 2. Aduent. ex ep. ad Rom. 15. in haec verba, [Vnanimes. &c. Luther.
11 Contrarie hereunto is the generall doctrine of the Romish Church, defending (as we haue heard) See aboue Sect. 2. the vse of Miracles to be a perpetuall note and character of the Church: notwithstanding it be certaine (euen in the acknowledgement of learned Iesuits) first, that the Miracles in the daies of Antichrist shall be so great, that thefalse shal hardly be discerned from true: then, that Hu [...]usmodi Magorum signa facientium, exemplo, voluit Deus fideles suos admonitos esse & cautos, ne turbarentur aut scandalizentur signis & prodigijs impiorum hominum, quasi illa essent miracula & diuinae virtutis testimonia. Hinc enim apertè cognoscitur, multa videri miracula, quae non sunt, & proprium esse Diaboli transfigurare se in Angelum lucis, & ad circumueniendos mortales simulare prophetiam, & miracula, & alia, quae sunt dona Dei supernaturalia. Pereri [...] Ies. com in Exod. 7. disp. 11. pag. 404. we are admonished not to be scandalized by them, because such is the subtelty and power of Sathā, that he can transfigure himselfe as it were into an Angell of light. Nay their b Difficile erit (speaking of the dayes of Antichrist) discerenere vera signa á falsis, vbi multa & magna erunt veris ipsis omninò simillima. Acosta Ies. lib. 2. de temp. nouiss. cap. 19. fine. [Page 420] Iesuite Salmeron saith more, viz. that Etsi vera sunt miracula (Antichrists) dicuntur tamen mendacia, quia falsum erit id, ad quod persu [...]dendum inducuntur: sicut falsum conficitur argumentum in Dialectica, quod interdum constat ex veris propositionibus. Salmeron Ies. com. in 2. Thessal. 2. disp. 3. §. Addit Paulus. though the Miracles of Antichrist be supposed most true for their action, yet (he aiming at a confirmation of errors) they are most false in the intention, euen as it is in Sophistrie, which from true premises doth inferre a false conclusion.
12 Lastly, in these so great creeks of error, when we enquire where is most safest harbour, their Iesuite Acosta confesseth, that Monet Christus, Ecce praedixi vobis (Matth. 24.) Et, Dabunt pseudochristi signa, quibus in errotem introducantur, si fieri possit, Electi.] Huic ergo tam horribili procellae opponitur rupes fortissma verbi Dei. Quocirca videte diligenter quanta sint Scripturae diuinae praesidia, quae omnem miraculorum vim superant; nihil est enim verbi diuini authoritate robustius, &c. Acosta Ies. Conc. 1. Donun. 24. post Pentecost. pag. 6. our strongest hold will be the holy Scriptures, which are of more strength then any Miracles: and that Omnino nulla alia res aduersus omnes Antichristi praestigias, & truculentissimam tyrannidē athletas Christi perinde armabit, atque coelestis doctrinae inuictissima authoritas. Meritò autem vbi suprema omnium est futura tentaio, vberiora & praeclariora diuinarum Scripturarum remedia opposita sunt. Acosta Ies. lib. 1. de temp. nou [...]ss. cap. 10. ad finem. Et rursus: Paulus quidem ita censuit, Gal. 1. Si Angelus de coelo aluid &c.] Quid Petius? 2. Pet. 1. Habemus sirmiotem propheticum sermonem.] Primaeua Ecclesia miraculis abundauit, cùm essent infideles vocandi ad fidem: at vltima Ecclesia, cum fideles iam vocati sint, plus Scriptura quàm miraculis nit [...]tur. Idem quo suprà, Con. 1. D [...]m. 24. post Pentecost. verbi [...] seqq. the soldiers of Christ cannot hold a stronger fort for the resistance of the power of Antichrist. Which is the knowne and resolued conclusion of all Protestants, and is confirmed by the aboue-cited sentence, wherein it is said, that Author oper is impers in Matth. after the primitiue Church true Christians must be discerned from false, not by Miracles, but only by Scriptures: and which our Quibus (Authoribus) probatum redditur, sapè à sanctis viris altercationes insuperabiles cum haereticis miraculorum virtute esse extinctas, & titubantem populum confirmatum, idque actum priuato diuini Spiritus instinctu: cum tamen ad veritatem confirmandam firmiotem esse Propheticum serinonem, ipsam nimi [...]um diuinam Scripturam, S. Petri Apostoh (2. Pet. 1.) testificatione habeatur expressum. Baronius Card. Anno 451. num. 123. Tom. 6. Aduersarie iudgeth by the doctrine of S. Peter to be the surest hold, and we shall See hereafter. proue to be the sanctuarie of our securitie, after that we haue discussed the other instances
CHAP. XVIII. Concerning the examples of Romish Miracles of later times obiected by the Apologists: and first of the Iesuite Xauerius among the Indians.
THE ROMISH APOLOGISTS.
And hence it is that the credible histories as well of all former times, as also of this In the booke entituled A report of the kingdome of Congo a region of Africke, printed 1597. published by M. Abraham Hartwel, seruant to the Lord Archbishop of Cante [...]bury, and by him dedicated to his Lo. mention is made l. 1. c. 1. initio, of the discouery of that kingdome Anno 1587. by [...]d [...] ardo Lopes: and of the conuersion thereof to the Christian faith, l. 2. c 2. and of the great and vndoubted miracles shewed by God in the presence of a whole arntie, l. 2. c. 3. insomuch that M. Abraham Hartwell in his Epistle there to the Reader, post medium, confesseth, that this conuersion of Congo was accomplished by Massing Priests, and after the Romish manner. And this acti [...] (saith he) which tendeth to the glory of God, shall it be concealed, and not committed to memory, because it was performed by Popish Priests, and Popish meanes? God forbid. In like manner M. Ioho Porie, lately of Goneuill and Calus Colledge in Cambridge, in the Geographicall history of Africa, by him published Anno 1600 pag. 410, versus finem, acknowledgeth and mentioneth the said miracles: and page 413. initio, he commendeth M. Hartwell for publishing his foresaid treatise. Al [...]o whereas it appeareth in the booke entituled, Retum in oriente gestarum Commentarius, fol. 2 that Francis Xaueriu [...] set forward in his iourney from Lisbone to the East India, Anno 1541 to the conuersion of those nations: and page 36. that the King of Portugal hearing of the great miracles as then there wrought, sent forth his commission to his Vice-Roy there, dated in Aprill, 1556. to take examination thereof vpon oath: vpon execution whereof, and certificate thereupon being accordingly made, it did appeare (fol. 8. b) that Xauerius in testimony and proofe of the Christian faith by him then preached and taught, cured miraculcusly the dumb, the lame, the deafe, and with his word healed the sick: (and fol. 9. a.) raised sundry dead persons to life: & after his death, which hapned (fol 14. 2.) Anno 1552. the graue being opened, wherin his dead body for a time had lyen buried, to the end his naked bones might be caried from thence to Goa (fol. 14. b.) they found his body not onely vnconsumed, but also yeelding forth fragrātsmels: frō whence they caried it to Goa, and placed it there in the Church of S. Paul, where yet to this day (saith the conmentary) it remaineth free frō corruption: Witnesse whereof, saith that treatise, are all the inhabitants of that citie, and trauellers that repaire thither, and the truth hereof for matter of fact is so probable, that M. Whitaker lib. de Ecclesia contra Bellarminum, page 353. dare not in his answer therto altogether rest in deniall of the fact, but saith: Ne putet (Bellarminus) me omnino hec miracula contemnere: respondeo sieri posse, vt in regno Pontificio fuerint huiusmodi miracula, & nunc sint. And page 354. post medium, he saith, Petuit Diabolus Xauerij corpus ad tempus seruare incorruptum & suauiter olens: and he not so much denieth those miracles, as ouerboldly referreth them to the diuels worke: whereas yet to the contrary M. Richard Hackluit Preacher, in his booke of the principall nauigations &c printed 1599. in the 2. part of the 2. volume, page 88. initio, doubteth not to affoord commendable mention of that holy man Xauerus, his particular vertues and wonderfull workes in that region. present age, are plentifull in like examples of true and vndoubted Miracles shewed by God, at the [Page 421] conuersion of heathen Nations. Among which our Countries foresaid conuersion by Austen holdeth not the least place, as being in like manner greatly then confirmed with vndoubted Miracles, not lately feined, but so credibly testified by the lawfull wri [...]ers of those times, that now sithence they are acknowledged for certaine and true by learned Protestants themselues. To this end doth S. Bede and our owne Chronicles witnesse, how that Austen Beda hist. l. 2 c. 2. ante medium, saith: Allatus est quidam de genere Anglorum, oculorum luce priuatus, &c. tandem Augustinus iusta necessitate compulsus, stectit genua sua &c. deprecans vt visum caeco quem amiserat restitueret, & per illuminationem vniushominis corporalem, in plurimorum cordibus fidelium spiritualis gratiae lucem accenderet, nec mora, illuminatur caecus, ac verus summae lucis praeco ab omnibus praedicatur Augustinus: tum Britones confitentur intellexisse se veram esse viam iustitiae quam praedicaret Augustinus. And see Hollinsheads Chronicle after the last edition, volum. 1. l. 5. c. 21. pag. 102 b. line 51. to proue his opinion good, wrought a Miracle in restoring sight vnto one that was blind. Which kind of Miracle, as Hemnigius Hemnigius in his exposition of the 84. Psal. englished, part 1. c. 6. acknowledgeth for a true Miracle, so likewise the Christian Brittons present therat, were specially Beda vbi sup. & Holinsh. vbi sup. moued there-with. In like manner it is testified by S. Bede and Protestant writers, that Austen perswaded the King to his religion Beda hist l. 1. c. 26. circa med. saith of the King: Miraculorū multorum ostensione credens, baptizatus est: and Hollinshead vbi suprà, p. 100. b. line 60. and M. Foxe in his Acts and Monuments, printed 1576. p. 117. a. prope finē. by diuerse MIRACLES shewed. Which were at those times so certainly knowne, that (as S. Bede reporteth) it was Beda hist, l 2. c. 3. fine. written in the Epitaph vpon his tombe, that he was Suffultus à Deo Miraculorum operatione. Beda hist. l. 2 c. 1. versus finē, saith: Quibus verbis B. Gregorius declarat quod sanctus August. & socij eius coelestiū ostensione signorū gentem Anglorū ad cognitionē veritatis perducebant. And S. Gregory himself l. 7. ep. 30. indict, 1. reporteth herof to Eulogius Atchb. of Alexandria, saying: Know then that whereas the English nation &c. remained hitherto in infidelitie, I did by the helpe of your prayers &c. send vnto that nation (Austine) a Monke of my monastery to preach to them &c. and now letters are come to vs both of his health and of his worke that he hath in hand: and surely either he or they which were sent ouer with him, worke so many miracles in that nation, as they may seeme therein to imitate the power and miracles of the Apostles themselues. And Gregory himselfe, not onely affirmeth those Miracles, but also by his Hollinshead vbi supra, page 192. a. line 25. Letters dated Anno. 602. did specially This letter of Gregory is extant in Bede hist. lib. 1. c. 31. and mentioned by Hollinshead vbi supra, page 102. a. l. 10, 11, &c. write to Austen touching the Miracles shewed by him, aduising him not to glorie therein, but rather to consider that God gaue him the gift for the weale of those to whom he was sent, &c. In so much that M. Foxe and M. Godwine (both of them learned Protestants) do accordingly mention and acknowledge M Foxe in his Acts and Monuments printed 1576. page 117. a. prope finem, and M. Godwine in his Catalogue of the Bishops of England, page 4. fine. the Miracles (then) wrought by Austen through Gods hand. As also S. Bede, M. Foxe, and Hollenshead do in like maner specially mention Beda hist. lib 2 ca. 12. post medium, and M. Foxe his Acts and Monuments printed 1576 page 121. b. post medium, 122. a. and Hollinshead in his great Chronicle, the last edition, volume 1. page 108. b. initio, and 109. a. line 29, 30, &c. the miraculous conuersion of Edwine King of Northumbers, which hapned some 26. yeares after Augustines foresaid coming into England, M. Foxe not doubting to place the same in his Catalogue of M. Foxe in the Alphabeticall table of his Acts and Monuments printed 1576. at the word Miracle. true Miracles.
THE PROTESTANTS APPEALE.
SECT. 1.
FOR their better euidence of the power of Miracles in their Church, they are glad to trauell as farre as India, enlarging their margent with the testimonies of two Protestant writers, who haue published and acknowledged (as they say) the manifold wonders wrought among the infidels in India by the Iesuite Xauerius: whom their Cardinall Bellarmine magnified Hoc nostro seculo—constat à Francisco Xauerio paralyticos, surdos, mutos, coecos esse curatos, mortuum quo (que) ad vitā reuocatum. Bellar. l. 4. do notis Eccles. cap. 14. § Denique. for healing the deafe, [Page 422] dumbe, lame, blinde, yea and raising one dead.
2 But our authors, when as onely by translation of a Romish An historie drawne out of the writings and discourses of Odoardo Lopoz a Portugall, by Philippo Papigetta a Portugall. M. Hartwell in the preface to the booke. historie of the kingdome of Congo, they relate such things, by approuing that they heare or reade, do not auouch so much iudgement as credulitie; for The Emperour Adrian vsed to say, Testibu [...] magis quàm testimonijs credo. Auritus audita loquitur: therefore when the Apologists do cite our relations of their stories, they do but, in effect, call onely their owne Authors to witnesse.
3 Notwithstanding if we shall consult with their owne men, we shall not find so firme ground of crediting such reports: first, because their owne learned Professor Franciscus de Victoria, discussing that question of Miracles among the Indians in the daies of Xauerius, could not be so perswaded of their Miracula & signa nulla audio, nec exempla vitae adeò religio a—vt teneantur (Ind [...]) Religioni Christianae acquiescere. [...]ran [...]is [...]us de [...] Professor Regius in Academ. a Salmanticensi Hispaniae, Relect. 5. Sect. 2. pag. 241. sufficiency, as to thinke that the Indians were thereby conuicted or bound to yeeld assent to the Christian faith. Secondly, Xauerius himselfe writ many bookes of epistles out of India, concerning his proceedings in the cause of religion, whereof he directed some to Ignatius Loyola the Father of the societie of Iesuits, and others to other of his familiars, not sparing vpon occasion to report a wonder of In hac insula Amboino rem vidi incredibilem, & ante hoc tempus inauditam—caprum lacte suo haedos alentem paruos.—Ego ipse rem perspexi his oculis, neque enim aliter. vt crederem, adduci potuissem. Xauerius Ies. lib. 2. de rebus Indicis, epist. 3. pag. 97. nature, and yet doth not make any mention of healing the deafe, dumbe, lame, dead, or of any worke of his, which could truly deserue the name of a miraculous power of grace. Thirdly, albeit we are verie inclinable to beleeue that for the conuersion of infidels vnto the faith, God might & did vouchsafe to make visible vnto them those Act. 2. 11. magnalia Dei; notwithstanding (besides that we learned alreadie, that the common date of Miracles is long since expired,) their owne learned Iesuite Acosta (who lately in the West Indies laboured as abundantly as any other for the conuersion of Paganes vnto Christ,) doth confesse saying, Quae est praedicatio nostra? quae siducia? signa certè non edimus. Acosta Ies. lib. 4. de Indorum salute, cap. 4. pag. 365. Prodigia nulla producimus, neque verò est opus. Ibid cap. 12. pag. 397. & alibi passim. We worke no wonders, we effect no miraculous worke, neither (saith he) is this necessarie.
4 Which is not therefore produced by vs to the preiudice of the power of Gods grace (farre be that height of blasphemie from vs!) but that we may vnderstand the truth of Gods proceedings, who hath neither need of Miracles for the conuersion of infidels, nor of lies for confirmation of his faithfull.
5 We may be furthermore informed herein by the same Iesuite Acosta, who discussing Multos inter haec quaerere illud & admi [...]ari non temerè solete animaduerti, quid sit quòd nostra aetate in praedicatione Euangelij apud nouas gentes, miraculorum illa vis non cernatur, quam Christus suis promisit, quaeque ad confirmanda super-humana dogmata singulariter efficax est.—Argumento est mirabilis illa & inaudita peregrinatio in terra Florida, vbi—quatuor illi homines militares atque profani, diuinitús gratiâ sanationum donati, opera Apostolica perpetrantes,—propter sanitatum operationes, vitaeue innocentiam tantum gloriae & admirationis inter barbaros consequuti sunt, vt propemodum pro dijs adorarentur.—Cur ergo putamus excelsi dertram se continere, neque, quod potest, gratiâ miraculorum tot populos ad sidem trahere?—Legimus in historijs Anglorum quot & quàm magna per Augustinum, & Iustum, & Mellitum miracula Christus ediderit:—cur ergo nostra tempora deserta sunt, quibus tanta orbis portio innotuit, vt cum ea Anglia vniuersa, si conseratur, vix domus exigua ad ingentem v [...] bem sutura sit? Multos, vt dixi, ad hunc modum secum cogitantes, pia haec neque indocta quaestio tenet. the question which many make, why in this age in the cōuersion of the Indians there appeareth not the power of Miracles, as well as it did in Terra florida, where foure men, and by profession soldiers, hauing the miraculous gift of healing, and leading a sanctified life, were so admired of the Barbarians, that they were almost honoured for Gods; and why shall God now withdraw his omnipotent hand, which he extended vpon the English in their conuersion, seeing that all England is scarce to be accounted one house to a great citie, if it be compared with that part of the world, which hath bene lately discouered?
[Page 423] 6 He answereth first out of S. Augustine, that Mihi verò illud Augustini opportunè occurrit, qui cùm commemorâsset paulò antè diuinam vocationem interdum externis signis, aliquando interno pulsu fieri; mox adiungit: Haec autem vocatio quae siue in singulis hominibus, siue in populis, atque in ipso genere humano per temporum oportunitates operatur, altae & prosundae operationis est.—Cui rei non dissimile mihi videtur, quòd Ecclesiam suam olim in ipsis Euangelij cunabulis, multorum signorum & variorum charismatum copia congregauerit, eandem modò de Gentibus non minus mirab [...]liter mirabilium parcitate colligit; diuersa tempora secundùm diuersas suas leges sapientiae diuersis rationibus administrans.— God conuerteth men sometimes by outward signes, and sometimes by inward inspirations; but when, and whom he will conuert by either of these meanes, standeth in the vnsearchable wisedome of Gods ordinance: who, when the Church was but in the cradle, did call men by mighty Miracles to the faith of the Gospell, & now doth no lesse maruellously conuert men without multitudes of Miracles, gouerning diuerse times by the diuerse lawes of his wisedome.
7 Secondly, he giueth a reason of this difference: Mihi quidem aliquoties ista animo repetenti, tam perspicuae diuersitatis in potestate signorum, illa occurrere causa solet, quòd priscis temporibus omninò necessaria fuerint, nostris non item. Etenim sides mysteriorum sublimium omnem humanam rationem superantium, astruenda tunc erat apud homines maximè ratione sua cuncta metientes, & ad solitos calculos reuocantes, Graecos, inquam, atque Romanos, caeterosue illa aetate sapientiâ huius seculi florentes. His quomodo per homines paucos, ignobiles & illiteratos persuaderi possit,—nisi diuina quaedam atque incluctabilis euicisset autoritas, contestante Deo signis & prod [...]gijs, & varijs charismatibus? quod etiam Paulus Apostolus saepè commendat 1. Cor. 2. Sermo meus, inquit, non erat in persuasibilibus humanae sapientiae verbis, sed in ostentatione spiritus & virtutis, vt fides vest [...]a non sit in sapientia hominum, sed in virtute Dei.—Ita Christiana religio, vbi humana praesidia prorsus aberant, diuinis est fundata miraculis. At nostrorum temporum alia est ratio, nam & ij, quibus fides annunciatur, omnibus rebus inferiores sunt, ratione, cultu, authoritate; & ij qui annunciant, antiquitate religionis suae, multitudine suorum, ingenio, elegantia, caeteris (que); copijs ad persuadendum superiores sunt & abundant.— When Grecians and Romanes (saith he,) men learned in all humane wisdome, and who stood vpon the termes of naturall reason, were to be brought vnto Christ, it seemed vnto almightie God a thing conuenient, that the conuerters, being but simple and vnlearned men, should be furnished with diuine power of working Miracles, which exceeded all naturall meanes, as S. Paul signifieth in himselfe. But there is not the like reason of such wonderous works now among these people, who are euery way inferiour vnto their conuerters, in wit, iudgement, and all naturall endowments, and whatsoeuer other outward facultie, which may auatle for perswasion. And therefore in conclusion, he wisheth in Christian conuerters but Denique quid magnorum signorum confirmatione opus est, vbi potius desideratur acutior intelligentia, quae altitudinem nost [...]ae doctrinae aliqua curiositate disquireret? Vnum illud de gentibus huic nouo orbi potentissimum, & ad [...]idem efficacissimum, & penè singulare miraculum necessarium est, mores cum side congruentes: hoc & abundè sufficit, & omnibus concessum est, modò velint. Hactenus Iosephus Acosta Ies. lib. 2. de salute Iudorum. cap 9. conformity of a godly life with their Christian faith; which (saith he) would be of it selfe, indeed, a most singular Miracle, most powerfull and succesfull for the conuerting of infidels vnto the faith.
8 If this be so in those parts of India, wherein this their Acosta hath bene so long conuersant, we see no reason there should be so great difference of the other parts of India before mentioned. For as it is forbidden in Scripture to say, that 3. Reg 20. 28. God is the God of the vallies, and not of the mountaines: so may it seeme inconsonant for men, to attribute so much power of miraculous grace vnto the East, and so little to the West. And although the experience of Gods working must confound all reasoning of man, yet seeing the credit which man hath thereunto, doth depend vpon the fidelitie of man the reporter, it is requisite that euerie such report containe it selfe within the compasse of due intelligence.
9 Howsoeuer, this argument of Miracles wrought among infidels doth not inferre an vndoubted difference of Christian professors amongst themselues, both because Chrysostomus, Hieronymus, Euthymius & Theophylactus probant multis exemplis, etiam per homines insideles vera miracula facta esse.—Et ex hoc loco (Matth. 7. 22) facilè colligitur, falsos istos prophetas, de quibus Christus loquitur, vera miracula facturos, verè prophetâsse, verè Daemonia eiecisse: nec enim respondit Christus mentiri eos; sed, quamuis ita fecerint, se eos non nôsse. Maldonat. Ies. c [...]m. in Matth. 7. 22. the gift of working Miracles (as both Fathers, and their [Page 424] owne Iesuite Maldonate do resolue) is no necessary argument of the true Church, except it be ordinarie: and also because God doth grant this gift of Miracles (as is obserued by their Iesuite Si obijcias à malis quoque & perperam de fide sentientibus nonnunquam miracula edita fuisse, & ideo miracula non debere censeri efficacem fidei probationem: Occurram solere Deum aliquando h [...]nc gratiam gratuitò etiam talibus largiri, sed id in verae fidei probationem, vt quando dedit prophetiam Balaamo & Ca [...] phae: in falsae fidei confirmationem nec dedisse vnquam nec dare posse. Non magis enim mendacij confirmationem potest Deus miraculis comprobare, quàm potest ipsa veritas mentiri. Del'rio Iesuita Disquit. Magic lib. 2. qu. 7. tom. 1. Del'rio, and their Cardinall Ad miraculum Nouatiani respondeo, Miraculum factum esse non in confirmationem fidei Nouatiani, sed Catholici baptismi: id enim pro miraculo scribit Socrates, quòd cum ad Paulum Episcopum Nou [...]tianum venis [...]et quidam ludaeus impostor, vt ab eo baptizaretur, & apud se baptismum irrideret, continuò tota sacri fontis aqua euanuit. Bellar. lib. 4. de notis Eccles. cap. 14. ad finem. Bellarmine) vnto the false professors, but yet for the confirmation of that part of the true faith which they professe, as appeareth in the examples of Balaam, Caiphas, and a Nouatian Bishop; or as he in the name of Christ, who notwithstanding was no true disciple or follower of Christ.
10 We shall need no more for this present point in question, for vnderstanding, that among them who professe the same faith of Christ (albeit not with equall truth and sinceritie) the lesse sincere parties may worke Miracles, whereunto God concurreth by his omnipotent power; but not for proofe of the errours, which are proper vnto themselues, but for the confirmation of the truth, which with them is common to the Church.
11 Therefore in Miracles, which the Apologists haue obiected, we disstinguish betweene the Apostolicall truth, which they with vs do professe, and their intermixed adherent corruptions: and may grant, that God doth cooperate by them to the conuersion of infidels, so farre as the Gospell of Christ, which is the Rom. 1. 16. power of God to saluation, is preached by them: and not for the approbation of the leauen of their other superstitions. Hitherto then there can be no aduantage gained by their pretence of Miracles, wherein
THE ROMISH APOLOGISTS do further instance, in the times of S. Bernard.
Hereunto we could likewise adde the vndoubted, many and great Miracles As concerning the miracles of Malachias: to omit particular mention of them, no meaner a witnesse then S. Bernard, who liued in the same time with him, and was to him so familiarly knowne, saith of them in generall, in vita Malachiae: In what kind of old miracles did not Malachias excell? He wanted not prophecie, nor reuelation, nor the gift of healing, and to conclude, not raising of the dead. And no lesse vndoubted miracles are written of S. Bernard by his owne scholer God [...]ridus, and others of that time, who writ his life. Godfridus (de vita Sancti Bernardi▪ lib. 3. cap. 5.) mentioning an vndoubted knowne miracle, wrought by him in Tholouse, in confirming of h [...]s doctrine against the hereticks called Apostolici, who (as appeareth hereafter tract. 2. cap. 2. sect. 3. in the margent vnder the letter [...]n) denied the Reall Presence, Masse, Purgatory, &c. Of which said miracle S. Bernard himselfe in his 241 epistle (which was written to the same persons) giueth a modest signification in like words, as doth S. Paul, 1. Thessal. 1. 5. The many miracles of S. Bernard are so credibly and certainly reported, that Osiander in Centur. 12. page 310. post med dare not [...]est in deniall of them, but saith of them: Partim permissione Dei, praestigijs Satanicis effecta existimo, non quod S. Bernardum magn [...] fuisse putem, sed quod verisimile sit Satanam talia miracula effecisse, &c. ad confirmationem idololatriae & falsorum cult [...] ▪ so good a Protestant he maketh S. Bernard. wrought of later times, (to omit sundrie others) by holy Malachias, and S. Bernard, both of them confessed, and knowne As concerning Malachias his religion: Osiander Centur. 12. pag. 315. post med. [...]aith: Malachias Archiepiscopus in Hibernia, ab ineunte aetate literis & religioni addictus, tandem inuitus & diu admodum coactus Archiepiscopatum Hiberniae assumpsit. S. Bernardo admodum familiaris fuit, eius monachatum admiratu [...] & i [...]itatus est, superstitiones Pontificias amplexus, Romanum Pontificem pro Deo coluit, tribuuntur illi admodum plurima miraculae &c. (& vide ibidem page 256 post medium.) And S. Bernard in vita Malachiae, affirmeth that Malachias was Legate to the Pope. As concerning S. Bernards religion, of whom M. Whitaker (in praelect. de Ecclesia contra Bellarminum, page 369. paulò post medium) saith: Bernardum vere sanctum fuisse existim [...]. He was Abbot of Claireuaux (as testifieth Simeon de Voyo [...] vpon the Catalog. &c page 126.) and he acknowledged so plainly the Popes primacie (whereof see S. Bernard l. 2 de consider. ad Eugenium, and l. 3. c 8. and epist. 125. & 131. & 190. ad Innocentium) that he is therefore reproued by D. Fulke against the Rhemish Testament, in Luc. 22. sect. 11. fol. 133 b. post initium, and by M. Whitaker, lib. 2. contra Duraeum▪ page 154. ante medium: and was so euidently a professed Catholicke, that Gomarus in speculo Ecclesia, page 23. versus finem, alledgeth him to vs, saying: Bernardus sanctus vester: and M. Whitaker (in respons. ad ratio. Camp. rat. 7. p. 105. ante med.) saith, Bernardus quem Ecclesia vestra multis annis vnum tulit pium virum, &c. Lastly, this point is yet made further euident in Malachias and Bernard, in that it is manifest that they both liued anno Domini 1140. when the profession of our now Catholicke faith was most flourishing: which thing M. Iewell in his defence of the Apologie, printed 1571. pag. 557. paulò ante med. confesseth saying, S. Bernard liued in the middest of the Popes rout and tyranny. Wherupon it followeth, that for so much as neither of them is found to haue bene troubled for any one point of doctrine disagreeing from those times, but were to the contrary, both of thhem in high fauour as then with the Romane Sea, the one of them being the Popes Legate, the other an Abbot, that therefore they were agreeable in religion to the professed doctrine of those times: so improbably do our aduersaries pretend S. Bernard to haue bene a member of their Church, for his onely then zealous reprouing the corruption of life and manners in the Clergie of that age. members of our now professed Catholike faith.
THE PROTESTANTS APPEALE.
SECT. 2.
12 The Apologists say in their text, that they could adde many great Miracles wrought of latter times, to omit sundrie others wrought by Malachias, and S. Bernard. And their notes of 2. and 3. directing vs vnto their intent in the margent, shew that all those great Miracles of latter times are no other then those which they pretend to omit, euen the Miracles attributed vnto Malachias and S. Bernard: which they haue so omitted, as that they haue occupied a whole page with their mention; wherein Protestants are brought in to commend their persons, & Miracles are noted for iustification of their whole religion. And this is the scope of their whole dispute.
13 But if we (instancing in S. Bernard) should but demand of the Apologizers, whether that by the grace of the gift of Miracle ascribed by them vnto S. Bernard, they could authorize S. Bernards means of interpreting the sacred Scriptures, which their Iesuite Acosta noteth to haue bene Beatissimus Bernardus inter fagos se Scripturas didicisse narrat, nullum (que) alium magistrum agnoscit, qui profectò facundissimus est Tractator mysteriorum Dei. Acosta Ies. lib. 2. de Christo Reuelat. cap. 5. by himselfe, without any other teacher; or his sentence concerning the state of the soules of blessed Saints, which See the next booke following, cap. 4. Alphonsus de Castro did note and condemne as an * heresie, or his restraining of their Churches power of dispensing with a kind of punishment, as though she Nec Ecclesia potuit poenam illam tollere, mulieris intra tempus luctus nubentis. Glossa in Decret. Iuris Canon. Tit. 21. de secundis nuptijs, cap. 5. Hereunto the editio Gregoriana, in margine, saith: Imò potuit, quicquid hîc dicat Bernardus: but the Index Expurg. verba deleantur, as witnesseth our Pappus in Indice expurg. pag. 350. in Collat. Censurae in Glossas Iuris Canon. could not take it away; and is therefore controlled by their Popes marginall correction with some disgrace, saying: Say Bernard what he list, the punishment notwithstanding may be taken away: or his opinion concerning the blessed Virgin, supposed by their Iesuit Salmeron to be his, and yet condemned not without disdaine, saying: See aboue lib. 2. cap. 29. Sect. 2. g. All deuotion is not seated in S. Bernard: we might adde his iudgement concerning the Romish acception of See aboue lib. 2. cap. 10. Free-will, Ibidem, Cap. 11. & alibi. Merit, and other articles. Whether (we say) our Apologists would allow in S. Bernard, by the vertue of his Miracles, these and such like his opinions, they ought to answer; but haply will not, because whether they grant this, or denie it, they must fall into their owne snare. For if the gift of Miracles doth warrant the worker in all his doctrines, then how shall our Aduersaries iustifie their dissent from him? But if that miraculous power do not patronize all the religion of the professor, then cannot this be any demonstration of the truth of all their religion.
14 Howbeit, if, as little dead flies do infect the whole boxe of the Apothecaries ointmēt, one few vainereports of a Miracle might preiudice the rest; there are extant in the supposed reports of S. Bernard, mention of such kinde [Page 426] of Miracles by Sanctus Malchus praeceptor Malachiae surdo auditum restituit, in quo mi [...]abile quiddam confessus est, quòd cum sanctus vtrique auriculae hinc inde digitos immisisset, duos quasi porcellos ex ipsis exire senserit. Another: Malchus and Malachias facta oratione, tangens digito linguam mutae foeminae, sputum misit in os eius, & loquentem dimisit. Another: Vir honorabilis venit ad S. Malachiam, questus de sterilitate animae suae, supplicans vt sibi obtineret ab omnipotente Deo gratiam lachrymarum: subridens Malachias, quòd gratum haberet in homine seculari desiderium spirituale, suam maxillam maxillae illius quasi blandiendo coniungens, fiat, inquit tibi sicut petijsti. Another: In vrbe Eboracensi accessit ad eum Prior in Kirkeham Regularium fratrum,—& aduertens Malachiam Episcopum ministros multos habere, equos paucos,—obtulit ei suum, quo ipse vehebatur, Hoc solum dolere se▪ inquiens, quòd esset runcinus (that is a restie iade) durè portans: Lubentius, inquit, dedissem si melior fuisset.—Cui Episcopus, Non potest esse vile quod tam preciosa voluntas obtulerit. Accipit Episcopus equum, & sibi sterni iussit;—ascendit, & primò quidem durum sens [...]t, paulò post mira mutatione valdè commodum & sua [...]iter ambulantem inuenit:—factus optimus & pretiosus Palefridus. And▪ much of this sort. Bernard. de vita Malachiae Malachias, of a lazie palfrey, as may draw any iudicious Reader to doubt whether either Malachias could haue bene the worker, or S. Bernard the reporter: not vnlike vnto another tale of a better metled horse, registred in those Gothorum tempore cum Iohannes vir beatissimus huius Rom. Ecclesiae Pontifex, ad Iustinianum seniorem Principem pergeret, in Corinthi partibus aduenit, cui necesse fuit vt in itinere ad sedendum equus requiri debuisset. Quod illic vir quidam nobilis audiens, equum, quem pro magna mansuetudine eius coniux sedere consueuerat, ita ei obtulit, vt eo ad loca alia perueniente, cum alius equus potuisset inueniri, deberet ille, quē dede [...]at, propter suam coniugē retransmitti. Factumue est & vsque ad certum locum praedictus vir, equo eodem subuchente, perductus est. Qui mox, vt alium reperit, illum quem acceperat, retransmisit: Cumque cum praedicti nobilis viri vxor sedere ex more voluisset, vltrà non valuit, quia post sessionem tanti Pontificis mulierem ferre recusauit. Coepit namque immenso flatu & fremitu, atque incessanti totius corporis motu quasi despiciendo prodere, quia post membra Pontificis mulierem ferre non posset. Quod vir eius prudenter intuitus, hunc ad eundem venerabilem virum protinus remisit, magnis precibus petens, vt equum ipse possideret, quem iuri suo sedendo dedicasset. Gregorius Dial. lib. 3 cap. 2. And yet is the same published in the last edition of the Councels by Binius, Tom. 2. fol. 376. Dialogues, which passe vnder the name of S. Gregory. Which kind of fancies their learned Canus hath worthily censured to be too popularly idle. Not to mention his Cumque noui ibidem Oratorij dedicatio pararetur, ita illud occupauerat muscarum incredibilis multitudo, vt earum sonitus impobusue discursu [...] grauem nimis introeuntibus molestiam generaret. Nullo igitur occurrente remedio, dixit Sanctus, Excommunico eas▪ & manè omnes pariter mortuas inuenerunt. De vita S. Bernardi, Tom. 2. pag. 780. killing of flies by, I know not what kind of excommunication, or the reuelation of the Nam & confessus est aliquando sibi m [...]ditanti vel oranti, sacram omnem velut sub se positam & expositam apparuisse Scripturam. Ibid. pag. 824. exposition of all Scripture. But what iudgement may be giuen vpon these and such like, the sequele will demonstrate, whereunto we hasten by certaine steps. * See aboue lib. 1. cap. 1. Sect 3 c.
CHAP. XIX. What little credence is due vnto the now pretended Miracles of Romanists; proued by sufficient arguments: the first is taken from the confessed raritie, yea and nullitie of Miracles in these times.
SECT. 1.
WE intreate not now of the wonderfull manner of protection, which God often vseth for the preseruation of his seruants, which often exceedeth all expectation or reason of man: but of the Charisma and gift of working Miracles, which exceedeth all possibilitie of nature: and hereof argue diuersly.
2 First, if S. Sicut eo tempore, quo nos errores deseruimus, multa miracula edita sunt, postea verò cessârunt vera religione iam plantatâ. Quod si etiam post haec facta sunt, pauca illa & rara sunt. Chrysost. tom. 2. hom. 4. in 1. cap. Matth. sub initium. Nunc fignorum operatio omninò leuata est, magis apud eos inuenitur qui falsi sunt Christiani, fieri ficta, &c. Hom. 49. operis imperf. in Matth. Vnde ego credere illi (Gentiles) poterint? fortassè ex signis? at ista modò non fiunt. Chrysost. tom. 4. homil. 10. in 1. Tim. ante finem. Chrysostome and S. Manus imponere baptizatis vt accipiant Spirituū sanctū, & loquantur linguis omnium Gentium, aut ad vmbram transeuntium praedicantium Christi sanantur infirmi, & si quae talia sunt facta, quae nunc cessàsse manifestum est. A [...] gust. Retract. lib. 1. cap. 13. Augustine, who had so neare affinitie with the primitiue and Apostolicall age, said, that some principall Miracles [Page 427] were then altogether ceased: can we thinke that now after the continuall withering of a thousand yeares, the Church like Sarahs barren wombe, should reuiue and bring forth in this twelfth and thirteenth generation most Bellarm. lib. 4. de not is Eccles. cap. 14. wonderfull Miracles, as they pretend?
3 Secondly, if their Iesuite Del'rio could yeeld some reasons why there are Delrius. See aboue cap. 17. §. 4. at the letter, f. fewer Miracles wrought in this age then in former times, to wit, the greater inconstancie, and the lesse necessitie: may we admit their mart of Miracles wrought Loci religionem non vetera (meaning when it was at Nazareth) quàm noua quotidiè illustrant miracula▪—Perpetua aedis Lauretanae miracula ita euidentia sunt, vt—cuiuis facerent diuinae praesentiae fidem. Tursellinus Praef. in Historiā Lauret. & deinceps. continually (as they say) at Lauretto, with no lesse glorie then in the daies of old?
4 If their Iesuite Acosta doubted not so lately to write concerning the Pagane and Infidell countries in West India, that Signa nulla facimus, &c. Acosta Ies. See aboue c. 18. Sect. 1. lit. f. there are no Miracles wrought amongst them; is it credible that so many, and so admirable works should be done among Christians, as our Aduersaries boast of, knowing that Iam cùm nullus sit infidelis, faciendorum miraculorum nulla nunc est necessitas. Espencaeus Episc. com. in 2. Tim. 3. pag. 94. signes are for infidels, and not for them that beleeue? signifying, as their Bishop Espencaeus witnesseth, that Miracles are not necessarie, but onely among Infidels?
5 Fourthly, if their Bishop Roffensis, who liued not aboue fourescore yeares ago, euen in the daies of superstition, in his vehement opposition against Luther, held it no paradoxe to affirme, saying, Docent Euangelia Christum eiecisse Daemones, illumin [...]sse caecos, aegrotos sanâsse. Ecce factum: Apostolis insuper mand [...]sse quatenùs ipsi facerent eadem opera, Luc. 9.—Aduerte simul promissionem, viz. factam effectus sequuturi, cunctis qui essent credituri in Christum:—quam certè his diebus effectum nullum sortiri dilucidè cernimus: nemo enim est qui iam corporaliter Daemones eijcit, aut sanat morbos, nec tamen ambigimus qum plurimi sint qui fidem habeant.—Nec tamen inanis promissio, quam Christus noluit efficaciam habere perpetuam, sed pro tempore nascentis & adol [...]scentis Ecclesiae. Roffensis Episcop. contra Captiu. Babyl. cap. 11. part. 4. the promise which Christ gaue vnto his Disciples concerning healing the sicke, giuing sight vnto the blind, dispossessing of diuels, & such like, is not in such effect in these daies, wherein we see no man cast out diuels out of mens bodies, or heale diseases: and shall their new authors deserue any credit, who make it but an ordinary cure of Images to giue strength vnto the lame, and sight vnto the blind: and do also talke of Nobilis mulier è Gallia à septem Daemonibus obsessa liberatur per Stephanum Francigenam Canonicum Auximagnum ante B. Mariae effigiem, Anno Domini 1589. Tursellin. Ies. hist. [...]auret. lib. 2. cap. 7. Alexander Garliadinus campo fuit non ignobilis, is clarissimam habebat filiam à quatuor teterrimis Diabolis vexatam miseris modis; hanc magnâ fiduciâ Lauretanae Virginis tutelae commendat. Paulò post excussis infestis illis vexatoribus, liberam & incolumem filiam recepit. Ibid lib. 4. cap. 9. Caecis duobus facultas redditur, cap. 10. Caecis duobus lumen oculorum restituitur, lib. 3. cap. 25. So Lipsius in his Virgo Hallensis, Aspricollis and others. Non desunt qui Daemonia de corporibus expellant, ad quod & Exorcistarum Ordo insitus est. Salmeron Ies. comment. in 1. Cor. 11. disp. 20. §. Octauo dubio. dispossessing one of foure, another of seuen, vgly and terrible diuels?
6 Fiftly, if the Patriarke Tharasius in the latter Councell of Nice (which defended the worshipping of Images, and was therefore condemned by a Councell at Videtur mihi in Francofurdiensi Concilio verè reprobatam fuisse Nicaenam secundam. Bellar. lib. 2. de Concil. cap. 8. §. Videtur. Frankford) could iustly confesse in the presence of all the Bishops of that Councell, that Tharasius sanctissimus Patriarcha dixit; Sed quispiam dixerit, cur miracula à nostris imaginibus non eduntur? Cui sanè ita sit ab Apostolo responsum, Miracula non credentibus data sunt, sed ijs qui in incredulitate versantur, hi igitur qui imaginem ita tractabant, infideles erant, 1. Cor. 14. qua de causa signum illis datum est à Deo per imaginem, vt ea ratione ad fidem nostram Christianam traherentur: & Matth 12. Generatio adultera quae [...]it signum, & signum non dabitur ei. Conc. Nicen. 2. Apud Surium Tom 3. Conc. Act. 4. pag. 100. In the margent, Cur hodiè imagines non edant miracula. Miracles are not wrought by Images amongst them who professe the Christian faith: can it stand with the modestie of our Aduersaries, for want of Miracles wrought personally by men, to betake themselues wholy vnto Miracles wrought by Images: as their Tursellin. hist. de [...]de Lauret. Tursellinus, Lipsius de Virg. Hallens. Aspricoll. Lipsius, and Costerus Apolog. cap. 9. pag. 561. Costerus haue done?
[Page 428] 7 Sixtly, if their Iesuite Maldonate haue well determined, that Necessariò sequitur cam, in qua [...]requentia & quasi ordinaria miracula fiant, veram esse Ecclesiam,—nulli hominum societati, nisi Ecclesiae suae ordinariam potestatem faciendi miracula concessit. Maldonat. Ies. comm. in Matth. 7. 22. in haec verba, Virtutes multas. the working of Miracles cannot be a necessarie argument of a true Church, but where it is ordinarie: how shall their common challenge preuaile, whereby they seeke to demonstrate the Romane Church by the gift of Miracles and Prophecie, as the true notes of a Church professing the sauing faith? especially seeing that their Iesuite Salmeron granteth, that Non desunt—qui gratiâ polleant sanationum, etsi non its frequenter, vnde & Reges Galliae & Angliae peculiari charismate ad sanandum morbum, qui collum hominis inuadit, nempe strumas, praediti sunt: & ex omnibus locis ad co [...] concurritur ad huius doni effectum obtinendum. Salmero [...] Ies. com. in 1. Cor. 11. disp. 20. §. Octauo dubio. the grace of healing is not frequent, or ordinarie amongst them; and therfore to vphold the now miraculous power, doth alledge onely the graces giuen vnto the Kings of France and England, in healing of a swelling in the necke; which For these Kings in such healings do not absolutely intend a miraculous worke, the ordinary effect whereof is to cure perfectly and in an instant onely by power of speech and touching: but they do after prayer commend the diseased parties vnto the ordinary meanes of Gods ordinance, euen the cure of Physitions. cannot be called a work properly miraculous.
8 Finally, how shall they demonstrate their Church by prophecie, which they make to be a perpetual Duodecima nota Ecclesiae est lumen propheticum,—donum certè maximum. Bellar. lib. 4. de Eccles. milit. cap. 15. note of the true profession, from a text of Beatus Petrus affirmat Ioelis prophetiam in Ecclesia impletam, [Prophetabunt, inqui [...], Ioel. 2. & Act. 2. filij vestri & siliae vestrae, & seniores vestri somnia somniabunt.] Hoc prophetiae donum nullo seculo de [...] Ecclesiae. Coster. Ies. Apol. part. 3. cap. 10. pag. 590. Scripture (but as their Iesuite Hieron. Theod. caeteriue ferè expositores, tum etiam Iustinus Maetyr in Dial. cum Tryphone, Hilar. lib. 8. Trin. Chrysost. hom. 4. Act. & homil. 1. in Ephes. Oecumen, in 2. Act. & alij omni [...] de hoc (viz of the Apostles) tempore interpretantur, nec vnquam alterius temporis meminere.—Sed quid ego sanctos Patres commemoto, cum Iudaei nonnulli haec ad tempora Messiae referant?—Intelligimus plené impletam esse hanc prophetiam (ex Act. 21.) post Domini ascensionem, & varia in varijs Spiritus sancti dona extitisle: quidam enim prophetaban [...] vt Agabus, & filiae Philippi, & nonnulli ex Corinthijs, 1. Cor. 14. Et Act. 13. Erant Antiochiae Prophetae atque Doctores: quidam visiones videbant, vt Ioh. in Apoc. & Paulus Act. 9. & Petrus Act. 10. Ribera Ies. com. in Ioel. cap. 2. pag. 205. 206 Cardin. Bellar. lib. 4. de notis Eccles. ca. 14. to proue the gift of Miracles, descendeth from age to age, and cometh vnto Seculum decimum tertium, wherein liued S. Francis (saith he). Then a step lower, Decimo quarto: and yet a degree lower, Decimo quinto seculo: and at last, Denique hoc nostro seculo: but in prouing the gift of prophecying, proceedeth not beyond S. Francis, who liued in the thirteenth age, as hath bene showne, & after him doth not mention any particular Prophet: neither all that haue prophecied, be called Prophets. Ribera proueth out of the Fathers, falsly applied;) seeing that (when they cōtend to proue this note to agree vnto their Church) they do not of their innumerable professors mention any one particuler in the space of two hundred yeares, who could rightly deserue the name of a Prophet? These confessions and pretences being duly compared, giue vs cause to thinke nothing so maruellous in them, as are these their often and great ostentations of maruels. Next are we to reueale
A second argument, taken from the apparent pronenesse which the Romanists haue, both in suggesting and beleeuing strong delusions, especially in two kinds, of Apparitions, and of feined Miracles.
First, Of Apparitions.
SECT. 2.
9 The first kind of infatuation, proceedeth from ghostly Apparitions, which Protestants dare not beleeue, and whereunto our Aduersaries yeeld so great a confidence, as to make them speciall grounds for the defence of their doctrines of Quarta ratio (qua Purgatorium probamus) sumitur ab apparitionibus animarum quae se in Purgatorio es [...]e renunciauerunt, & opem à viuis implorârunt. Bellar. lib. 1. de Purg. c. 7. §. 4. Greg. Valent. de Purg. cap. 6. Purgatorie, power of Tertia ratio, quoniam animae &c. Bellar. lib. 1. de Indulg. cap. 14. pag. [...]8. Indulgences, and some praier for the dead; notwithstanding it be acknowledged by their owne Iesuits, that ancient Fathers [Page 429] were of a contrarie iudgement, their Iesuite Maldonate witnessing of Tertullian, Athanasius, Chrysostome, Isidore, Theophylact, that they did all Chrysost. Tertull. Athanas. Isidorus, Theoph. prorsus negant (viz. animas mortuorum vnquam apparere) & cur fieri non conueniat, multas afferunt rationes. Quòd ea res multorum errorum causa esse pos [...]et.—Vult (Christu [...]) viuos Scripturarum testimonijs contentos esse, nec à mortuis quid in altera a geratur vita audire velle. Maldon. Iesuita com. in. Luc. 16. 27. denie, that the soules of the dead do appeare vnto the liuing, yeelding many reasons thereof, especially this, that such apparitions are causes of seducing in errors, and that therefore Christ would haue his professors, for their direction, to be contented with the holy Scriptures: their Iesuits Salmeron and Pererius, confessing of S. Augustine, that Augustinus lib. 10. Confess. misericorditer se liberatum su [...]s [...]e asserit à curiositate visionum & signorum. Salmeron Ies. comm in 1. Iob. 3. d. sp. 25. §. Cauendum. he reioyced that he was maruellously deliuered frō that curiosity of visions, Chrysost. Augustinus: Simu [...]ant [...]aemones, inquiunt animas defunctorum, quo faciliùs animis hominum errores Gentilium inserant, ad eos decipiendos. Namque homines animabus defunctorum vel parentum, vel cognatorum, vel amicorum suorum, quos diligunt, & à quibus se diligi non dubitant, libentiùs & promptiùs credunt, quàm Daemoni, quem naturaliter horrent. Pererius Ies. de Magia, lib. 1. cap. 11. further affirming, that it is the most easie way for the diuell our ghostly enemie to deceiue vs, by this taking vpon him the resemblance of our dearest friends.
10 Howbeit such is the mist of superstition, that the most Romanists cannot hit this high way of ancient wisdome; for their Iesuite Salmeron doth presse vpon his reader an historie of a maruellous apparition, confirmed (as he Traiani animam liberatam fuisse precibus Gregorij ab Inferno constat—] per testimonium Damasceni, & Iohannis Diaconi, anno 870. qui libris de vita Greg. conscriptis ad Iob. 4. Pontisicem, lib. 2. cap. 44. Apud Ecclesiam Anglorum hoc miraculum de Traiani ab inferni cruciatibus liberatione orationibus Gregorij recenset fuisse celebratum, atque illud, vt gestum fuerat, lato sermone persequitur.—Hugo Aetherianus conscripsit ad Pisanum cle [...]um, qui eum de quaestione de Christianorum defunctorum suffragijs consulerat, vbi cap. 15. Num ignoratis &c. (Habetur in Bibliotheca S. S. Patrum, 18. circa medium: these words are th [...] note in the margent) Quartus testis est Vincentius Bellouacensis,—quintus Sigebertus Monachus Gemblacensis in Chron,— [...]extus testis est B. Brigitta,—& B. Thomas, & Bonauentura, & reliqui omnes ad vnum scriptores Scholastici, qui de eiusmodi miraculo dis [...]eruerunt. Salmeron Ies. com. in 1. Cor. 15. disp. 27. And after (§. De [...]nde) Cuius etiam rei extat insigne Romae monumentum lapidi antiquissimo inscriptum, in aede sacra ipsius Gregorij Romam Ibid. saith) by the authority of Damscene, celebrated long since in the Church of England, registred in the Bibliotheke of holy Fathers, witnessed by Sigebertus and S. Briget, beleeued and iustified of all Schoolemen, honoured by an ancient and excellent monument in a Church of Rome, dedicated vnto S. Gregorie, viz. How S. Gregorie praying for the soule of Trajane the Emperour, who died an infidell, and preuailed with God for his redemption out of the hell of the damned: Gregorius pro Pagano precatus atque exauditus est, optione data vt aut eius anima in Purgatorio per biduum puniretur, aut perpetua corpo [...]is aegritudine dum viueret affligeretur: atque hoc secundum Gregorium acceptasle, vnde acuto stomachi dolore, atque podagra perpetuò laborabat. Ibid. § Quiuto. vpon condition that S Gregorie himselfe would be contented to endure either the torment of Purgatorie for two daies space, or else some bodily affliction all the daies of his life. S. Gregorie chose the latter, and so was vexed with the gout all his life long.
11 Here we perceiue suggested a story of (for so he calleth it) a miraculous deliuerance; & yet notwithstanding all these authorities for the proofe, or publike monument for memorie thereof, or the credulitie which the English Churches and the Romish schooles gaue vnto it, their Bishop Episcopus Abulensis q. 57. in 4. Reg dicit, magnum non esse inconueniens, hanc totam Traiani suscitati historiam negare. Salmeron ibid. §. Deinde. Abulensis, their Iesuite Verius tamen est, non esse illam historiam probatae fidei,—quia incredibile est Gregorium orasse pro Traiano Imperatore, cum ipse lib. 34. Moral cap. 13. doceat, non esse orandum pro damnatis Suarez Ies. tom. 2. q. 52. Sect. 3. §. Ad alia. Suarez, and their Cardinal Bellarmine forbeare not to doubt of it, yea and some of them iudge it to be but a Magis propendeo in sententiam Melchioris Cani, qui lib. 11. de loc. c. 2. simpliciter improbat hanc historiam vt confictam, & Dominici à Soto. Bellar. lib. 2. de Purg. cap. 8. §. Respondeo. forged storie and incredible.
12 We omit their other Narrat Beda visionem vald [...] probab [...]lem, & cui ipse fidem adhibere non dubitauit, in qua ostensum fuit cuidam animae—praeter infernum & Purgatorium, & regnum coelorum quoddam quasi pratum florentissimum, Iucidissimum, amoenum, in quo degebant animae, quae nihil patiebantur.—Quod [...]hi non improbabile videtur. Bell [...]r. lib. 2. de Purg. cap. 7. Reuelations of a new intacke of hell, which they call a faire medow, Furset, beleeued in the literall sence, and [Page 430] Non possum dare fidem illi visioni (apud Bedam) vt sonat: nec tamen dicam fuisse confictam, vel mendacem; sed vel non esse ad literam intelligendam, vel sub aliqua metaphora. Suarez Ies. tom. 4. in Thom. disp. 46. Sect. 1. num. 12, 13. Deinde ipsamet descriptio illius loci amoeni prae se ferre videtur absurditatem: nam, &c. Ibid. disliked among themselues; and of S. Briget and S. Catharine, by them also hath bene Plura similia legi possunt in apparitionibus Brigittae, &c.—Respondent Magdeburgi, fabulas esse. Bellar. lib. 1. de Purg. cap. 7. Brigittae & Gettrudis, aliarum ue reuelationes haeretici pro somnijs reijciunt. Costerus Ies Enchirid. Tit. De Ecclesia. pag. 104. obiected, and Henricus de Hassia, & Syb [...]llanus, ambo Catholici, sed (vt verum dicam) nonnihil audaces, volunt Reuclationes D. Brigittae,—non debere haberi pro indubitanter veris,—certitudine morali. Del rio disq. Magic. lib. 4. cap. 1. q. 3. Sect. 4. reiected as containing in themselues some Iohannes Franciscus Picus dicit harum sanctarum (scil. Brigittae & Catharinae Senensis) reuelationes contradictorias esse, quare alterā earū falsitatis necessariò conuinci; quia Catharina sibi reuelatum prodijt, Deiperam virginem cum originali peccato conceptam fuisse: Brigitta contrà, eam ab huius maculae aspersione ab initio liberam extitisse.—Sunt qui respondent Catharinam deceptam fuisse.—Alij volunt hanc Catharinae reuelationem posteà à defensoribus illius sententiae confictam fuisse.—S. Antoninus scribit, si quis obijciat hanc Reuelationem Brigittae, sciendum est alias sanctas miraculis claras contrariam reuelationem habuisse. Del'rio Ies. quo suprà. contradiction. With the which kind of fancies (as is confessed) both diuerse See aboue. heretickes, and some Ex Reuelatione Priscillae delusus Tertullianus, probare volebat animam esse corpoream, Salmeron Ies. com in 1. Ioh. 3. disp. 25. §. Videndum. Secundello Diacono nocte apparuit tentator in specic Domini, dicens, Ego sum Christus, &c. Del'rio quo suprà lib. 4. c. 1. q. 3. Sect. 5. Catholicks haue bene deceiued; insomuch that one among them hath not doubted to iudge the Hieronymus Magius—scribit nunquam quae circa mortuorum sepulchra conspiciantur simulachra, esse animas mortuorum, sed daemones, aut malos genios hominum & deceptores—Idem censuit Tiraquella. Del'rio ibid. lib. 2. q. 26. §. 1. wandring ghosts about the sepulchers of the dead, to be nothing else but transfigured Diuels: and another admonisheth men to vse all diligence, to expel visions by praier and fasting. * Bonauentura scribit toto conatu repellandam esse visionem vel reuelationem orationibus & corporis macerationibus. Salmeron Ies. com. in. 1. Ioh. 3. disp. 25. §. Si igitur.
A second argument is taken from our Aduersaries pronenesse in beleeuing feined Miracles: which is partly proued, and partly confessed.
SECT. 3.
13 The house of our Ladie at Lauretta, which they Eadem illa domus, in qua annnnciatio Angelica facta est [Aue Maria &c.] ministerio Angelorum primùm in Ill ricum, posteà in Italiam translata est, & vsque in praesentem diem perseuerat, & Lauretana Ecclesi [...] appellatur, & in summa religione habetur. Suarez Iesuita in Thom. part. 3. q. 30. Art. 1. Sect. 5. suppose to be that wherein the blessed Virgin receiued that angelicall salutation [Haile Mary full of grace, &c.] is magnified of the Romanists this day with this inscription; Minimè fabulosa historia, cuius est haec inscriptio, Hic tabernaculum Dei cum hominibus. Costerus Ies. Apolog. part. 1. cap. 14. & Tursellin. Ies. in initio hist. Here hath God a Tabernacle with men: whereunto, as their Iustus Baronius reporteth, Est hîc non stato die (quod Plinius de fano suo gloriatur) sed toto anno maximus vniuerso ex orbe hominum confluxus, maxima ex Gallijs, Germania, Hispanijs, Indijs, ac remotiss. [...]tiam populis, Principibus, ac Regibu [...] anathemata, quotidiana sanationum miracula: plurimae res aguntur, plurima vota suscipiuntur, plurima redduntur, quae no [...] emnia oculis nostris vidimus, & pic mirati veneratique sumus. Et paulò post: Facio haec maximi, & faciunt mecum tot religiosi millenorum peregrinorum animi, qui quotannis magno ardore, magno numero ad hanc sacram aedem tanquam ad verissima saluatoris incunabula conuolant, Iustus Baronius epist. lib. 3. ep. 14. & Suarez Iesuita in Thom. part. 3. q. 30. art. 1. Tursellinus Ies. throughtout hi [...] whole booke vpon this subiect. there is a daily concourse of all sort of people from all parts of the world, by reason of the continuall Miracles wrought thereat. Which house of the Ladie of Lauretta they extoll as Verùm inter omnes B. Virginis aedes in omni genere, vna eminet Lauretana, quae fama orbis terrarum omnium terram impleuit. Tursellinus epist. dedic. ad hist Lauret. excelling all other houses of our Ladie throughout the whole world: Est autem hoc praecipuum ac proprium templi Lauretani, vt eius religio & sanctitas quotidiè magis efflorescat. Id adeò vel ex celeberrimarum aedium B. Virginis aliorumque Diuorum facilè apparet. Tursellinus Praefat. in hist. Lauret. hauing this peculiar gift aboue all other houses of our Ladie or other Saints, that the deuotion which is giuen vnto it, doth daily more and more increase.
[Page 431] 14 We shall not need to enquire into other Miracles wrought by it, seeing that it is the greatest Miracle in it selfe, if we beleeue their Baronius anno Christi 9. num. 1. Cardinall Baronius, and Lib. 3. epist. 14. Iustus Baronius, together with their Iesuits Suarez in Thom. 3. q. 30. art. 1. Suarez, Costerus Ap [...]l. part. 1. cap. 14. Costerus, and Tursellin. hist. de domo Lauret. Tursellinus. This last may speake for the rest, especially seeing he hath bene commended by them to haue set forth the historie thereof Haec omnia elegantissimè sunt à Tursellino libris quinque explicata. Iustus Baronius quo suprà. most elegantly: and is therein priuiledged by their late Pope Clemens octauus, with the title of his Clemens Papa octauus ad futuram rei memoriam. Cùm, sicut accepimus, dilectus filius Horatius Tursellinus, &c. In frontispicio hist. de domo Lauret. beloued child.
15 Of this house of Lauretto therefore their Iesuite Tursellinus writeth, that Anno Virgins partu 1291. natalem Deiparae domum, in Galilaea sitam, interualla locorum & denia itinera telis Barbarorum infesta, haudquaquam aduenarum religioni opportunam faciebāt: quae causa admirandi & post hominum memoriam ad eum diem inauditi miraculi fuit. Tursellinus Ies. hist Lauret. lib. 1. c. 1. Amisso cultu in Galilaea, diuinitùs asportatur in Dalmatiam.—vt Illyrici Annales perhibent. Ann Flum. apud Hieron. Angel. Ibid. cap. 2. Haec fundamentis ai [...]ulsa atque haud d [...]bio Angelorum ministerio, inde vsque à Gallilaea, mirum dictu audituque, per ingentes terrarum & maris tractus Dalmatiam translata: quippe id spacium patet amplius vicies centena passuum millia. Tursell. ibid. (ex eodem Hieron. Ang). the house wherein the virgin Marie was borne, seated in Galily, being (about the yeare of Christ 1291.) possessed of Barbarians, & depriued of the ancient worship which was giuen vnto it, was translated by the hands of Angels from Galily into Dalmatia, which contained the distance of more then two thousand miles. Caeterùm q [...]adriennio non toto, decrant quippe menses quinque interiecto, sancta aedes ex Dalmatarum finibus cessit; Causa in incer [...]o est.—Ibid. cap. 5. (ex Ann. Hieron. Ang.) Et coeleste hoc donum mira oportunitate transmissum Italiae est anno 1294. qua tempestate funestis Guelforum Gibillinorumue factionibus diuisa odijs bellisue ciuilibus tota slagrabat. (Ex authore Hieron Ang.) Virgo Deipara pacem salutemue Italiae ferens, in Piseno suae domi sedem optauit:—consedit in Recinetensis agri sylua, mille circiter passus à mari.—Cui syluae à Matrona eius Domina Lauretae nomen fuit.—Inde Lauretana aedes appellata. Ibidem, cap. 6. From hence within the space of full foure yeares it departed and slitted ouer the sea into Itali [...], in the time when all Italy was diuided into the hote factions of the Guelphes and Gibillines, and was seated in the region of Picenum, in the wood of Lauretto (from whence it had the name to be called the Ladies house of Lauretto:) Tenet fama (nec vana fides) venienti Deiparae Domicilio a [...]bores obuias velut venerabundas inclin isle se: ac deinde pronas perstitisle, quoad aeuo, ventis, ferro procumberent. Ibid. cap. 6. Erat B. Mariae sacellum in loco deuio & frequenti sylua, procerisue arbaribus septa—eò plerique inermes ibant. satis sibi praesidij in virgine loci praeside reponentes.—Breui totus ille saltus latrocinijs caedibus (que) infestus atque infamis, absterritis aduenis, in solitudinē est redactus: iamque indies obsolescente c [...]ltu sacrosancta aedes euanescebat—sublimis aufertur ab Angelis, & in collis sistitur vertice, mille ferè passus à priore loco:—possidebant cum collem communiter frat [...]es germani duo Recinetenses (ex Hieron. Angel.) concordibus animis. Ibid ca. 7. where, at the approaching of the house of the Mother of our Lord, the trees of the forrest did bow vnto it, and continued so bent vntill they were either blowen downe with winds, or cut downe with axes, or fell downe by their owne corruption. But this wood a while after proued an harbour for a multitude of theeues, who robbed and slew many deuout pilgrims, of such as came to do honour vnto this holy house; which caused the house to remoue from thence (being taken vp by the hands of Angels) and to be placed (about the distance of a mile off) vpon a little hill, which belonged vnto two brethren, who were then in great concord betweene themselues. Ex sratrum colle, ob corum auaritiam (qui sacro auro inhiabant) discordiamque demigrat.—Constat enim (ex H [...]ron. Ang.) nondum vertente anno, post eius in Italiam aduentum, in co colle, vbi nunc visitur, consedisse. Tursellin. ibid. lib. 1. cap. 8. Postrema haec migratio contigit anno 1295. Ibid cap. 10. But yet ere that a yeare came to an end, by reason of a dissention which couetousnesse, in sharing the sacred offerings, did kindle betweene them, it was caused to forsake that hill, and to choose another hard by, where euer since it hath continued.
Here, indeed, is a Miracle, if it were true, worthie the pen of a fift Euangelist; but if false, vnworthie the monuments of verie Pagans. Res quamuis admirabilis & antea inaudita vsque eò, tamen certa iam explorataue habetur, vt de ea ambigere & dubitare sit nefas, quippe summa fide à maioribus velut per manus accepta, deinceps traditur posteris, nec Illyricis Recinetensibusue monumentis solùm, sed Historicorum Pontisicum authoritate nixa est. Tursellin. I [...]s. praes [...]t. in hist. Although this be a matter wonderfull and vnheard of (saith Turselline,) yet is it so certaine and tried, that it were impietie in any to doubt thereof; because it was receiued by faithfull [Page 432] Tradition of our forefathers, deliuered vnto posteritie, and recorded in the histories of the Illyrians and Italians: Placuit Praetori Dalmatiae certos homiues in Galilaeam mittere, totam rem intentius inspecturos.—Nazarethum Galilaeae vrbem pergunt—cernunt a [...]eam, vbi S. S. domus steterat. Dimensi longitudinem, ac latitudinem areae, fundamentorum crassitiem, reperiunt omnia prorsus conuenire. Idem lib. 1. cap. 4. wherein we find that at the first remoue thereof into Dalmatia, the people of Illyria sent messengers into Galilie to trie the place and foundation it had, and the iust proportion, and found it to be agreeable. After that Beatae Mariae monitu per somnum Eremita, (cuius nomen non proditur) qui obtestabatur B. Virginem, vt quid tandem facelli esset, & vnde esset certo aliquo indicio declararet) Picentes (ex eodem authore Hieron. Ang.) ad rem explorandam impellit, &c. Tursellin. lib. 1. cap. 12. a deuout Eremite, (whose name was not reuealed) came to worship at Lauretto, and praied vnto the blessed Virgin concerning that house, beseeching her to manifest by some euidence, from whence it was: she being ouercome by his praters, admonished him in a dreame to moue the people of Picenum to send messengers into Dalmatia, and into Galilie to inquire of the truth of the matter: and fifteene messengers were sent, who auouched all to be true.
17 This is the summe of the story concerning the diuerse and miraculous stations, which this house made & the progresses it had from Galily vnto the little hill in Italy, where now it stands: and all (we see) is proued by eye-witnesses. But we demand who are witnesses of these witnesses? we meane, what ancient histories haue recorded the truth of so admirable a Miracle? Tursellinus promised to make this infallible by the records of Illyricum & Recinetum, and other euidences: yet maketh Hieronymus Angelita his author, Nec dubia res: author est Hieronymus Angelita in Virginis Lauretanae Historia, quam Clementi y. Pontifici Max. dicauit, eo ipso tempore, cum hoc visentibus miraculo erat. Tursellinus lib. 1. hist. [...]auret. cap. 9. and that this is the onely author, see euery testimony. who (saith Tursellinus) dedicated his history vnto Pope Clement the seuenth. Which proueth by due Postrema, anno 1295. Tursell lib. 1. cap. 10. Clemens 7. vixit anno 1523. Costerus ante Enchirid. Catalogo. Hieronymus niger refert cum renunciatum, anno 1523. Massonus in vita Clementis 7. computation, that the author Angelita liued 228. years after the time of these supposed euents: and Tursellinus coming 90. yeares after Angelita dares assure vs of the truth of all; and yet complaineth that the Dcinde maiorum nostrorum in talibus rebus memoriae prodendis incuria bonam partem subtrahebat materiae. Idem Tursellinus Praef. in hist. s [...]ans, paulò post initium. negligence of our ancestors in preseruing the memorie of such things, hath depriued vs (saith he) of a good part of matter concerning this storie.
18 Wherefore although they iudge it to be an impietie for any to doubt of the truth, much more to dispute against it: yet haue they by their report giuē vs cause to do both. For how shall we be perswaded the house would make choise of the countrie of Italie, when the whole nation was rent into two most extreme factions, seeing it could not endure to stay vpon a little hill, because of the dissention of but two brethren? or thinke that it would forsake a wood, because it was an harbour of theeues, & yet still remaine in Italy, which was and is a patronesse of stewes? or that after the triall of eye-witnesses, they should not be able to discerne whether it was a whole Sunt qui non tam domum quim cubiculum putent à caetera seiunctum domo. Me quidem haud poenitet eotum sententiae esse. quibus simul cubiculum Virginis, & domum fuisle placet, &c. Tursellinus lib. 1. cap. 2. house or but a chamber? (notwithstanding a diuell, called For their other proofe (mentioned by Tursellinus lib. 1. cap. 7.) where Antonia a French woman is said to haue sought by all meanes to be dispossessed of seuen terrible diuels (among others, Heroth, Horribilis and Arcto were the names of three) by the exorcisines of Stephanus the Priest at Lauretto, after that many Priests both in France and Rome had attempted to helpe her, and could not: but after that this Stephanu, had cast them all out, he was desirous to extort out of the last, called Arcto, the truth of that house of our Lady, and adiured the diuell to tell the truth; he confessed that it was the very chamber of our Lady, shewing them besides where Mary stood when the Angell saluted her, and where the Angell stood beside the window, &c. I say, we omit this as being vnsauory in it selfe, and preiudiciall vnto their owne Churches in France and Rome itselfe: for whensoeuer miracles are vndertaken, and haue not bene effected, it was for want of faith either in the workers, or in the beholders. And will our aduersaries thinke the Priests and people of Rome defectiue in their faith? Arcto, confessed that it was her chamber:) or that if it were lawfull for an Eremite (albeit their first triall) to doubt of the truth, and to pray to be satisfied therein?
[Page 433] 19 Euen now when I came to this pause, I light vpon a Virgerius de Idolo Laurctano, quod Iulius 3. Pp. approbabat, Italicè scripto, and translated into latine by his nephew Lodouic. an. 1562. booke, professedly written of this subiect, intituled, de Idolo Laurctano: wherein these aduertisements (among many others) are verie considerable.
20 First, that Cum attentè perquaesierim quo anno contigerint ista miranda quae narrant, animaduerti ea anno 1296. (vt dicunt) contigisse. Petrarcha vixit anno 1304 qui scripsit librum de rebus memorandis, & prodigia prodididit quae eo tempore contingebant.—Boccacius anno 1314 libr [...]m scripsit Decameronem, vel principem Galeotum, in quo centum partim fabulas, partim historias narrat.—Antomus anno 1459. Archiepi [...]copus Florentiae, & ex secta Dominicana, scriptor superstitios [...]ssimus & itidem diligentissimus. C [...]onicon scripsit, describens ea quae ducentis ann. ante se contingerant: centum folijs describit ea quae Dominico acciderunt, dcindè aggreditur Thomam Aquinatem, Vincentium Iordanum Monachos, & eorum miracula; & Francisci stigmata.—Eodem tempore Vincentius Monachus Hispanus, quem sanctum appellant: qui aliquot sermones de sanctis, qui in Hispania, Gallia & Italia sunt impressi, & magno in honore & precio habentur à suis, in co sermone, qui est de assumptione Virginis, ita scribit: Homines & mulieres peregrinando frangunt sibi collum, & efficiuntur peiores, quia aliquando vadunt castae, & redeunt meretrices: ideò spiritualiter fiat peregrinatio (sicut dicit Paulus) spiritu viuamus, spiritu ambulemus: Hodie & quolibet die potestis ire in Nazareth ad Cameram vbi silius Dei fuit incarnatus, & sic de alijs locis. Hactenus exVergerio de Idolo Lauretano, pag. 64. Impress. Anno 1554. seeing this translation is said to haue hapned about the yeare of our Lord 1296, it is not credible that Petrarke, Boccace, Antonius, (and others) who liued within the compasse of an hundred yeares after, and were famous in their times, writing purposely of the miracles & wonders done in that age, should haue omitted this.
21 Secondly, that Vincentius a Spaniard (who liued about the yeare 1459, and whom the Romanists call a Saint,) intreating of Pilgrimage, saith, that men and women in going on pilgrimage breake their necks, and become worse; for sometime going out chast, they returne desiled: let vs therfore (saith he) vndertake a spirituall pilgrimage, which is (as the Apostle teacheth) to liue in the spirit, and walke in the spirit: to day, and euerie day you may go vnto Nazareth, vnto the place where the sonne of God was incarnate, as also vnto other holy places. Where we may obserue that he would neuer haue vsed this tenour of speech, to say, that men might daily go (meaning in spirit) vnto Nazareth, vnto the house where our Lord was incarnate, if at that time when he writ, the house and Nazareth had bene a thousand miles distant.
22 How then shall we giue credit vnto such stories as do pretend sufficient euidence of ancient records, and can shew none, but do leaue the report very proportionable and semblable vnto the house, which they feine to haue stood without it owne foundation?
23 Finally, this deuised Miracle smelleth too much of an heathenish forge, reported by c Plinie, of the Temple of Diana, which was (saith he) remoued out of the Isle Zazyn thus vnto Saguntum in Spaine. We passe from this vnto others.
24 In their publike volumes of Councels compiled by Surius, and dedicated vnto the patronage of Philip the last King of Spaine, there is suggested an historie, ascribed vnto Athanasius, concerning a Sermo B. patris nostri Athanasij Alexandrini Episcopi, de imagine D. nostri Iesu Christi, de miraculo in ciuitate Beryto prodito.—Ex qua cùm Iudaei cam contumeliosè tractâssent, expuendo in illam,—& eam lanceis pungendo,—exiuit sanguis & aqua;—quo spectaculo gensilla ludaea conuersa erat, & multa ex eo sanguine effecta miracula.—Cùm is, qui eam seruâsset, interrogatus erat vndeillam habuerit, respondit, Nicodemus cam proprijs manibus composuerat, Gamalieli tradidit, Gamaliel Pauli [...] ▪ Iacobo reliquerat, Iacobus Simoni & Iacobo, &c. Apud Surium, Tom. 3. Conc. pag. 96, 97, 98. Crucisixe, which after it was spit vpon by the Iewes, and wounded by speares, and had receiued other such indignities, it did powre out water and bloud: by the sight whereof many Iewes were conuerted vnto Christ, and many thereby were healed of their bodily diseases. Albeit this Haec actio in editione vulgata non vno in loco mendosa esse reperitur. Et in historia imaginis Crucifixi Beryti quaedam Apocrypha de imagino Christi admixta sunt. Binius annot. in 2. Nicen. Synod. pag. 398. historie concerning that Crucifixe, (by the testimony of their own Binius the last compiler of Councels,) is in diuerse things reproueable.
25 We passe ouer the image at Hales, for defence whereof a Romanist, [Page 434] in answer to an Atqui nondum legimus quenquam Româ vel Laureto relictis, ad statuā Lipsianam adcurrisse—credo quod non ad ipsam Virginem sese proficisci credere possent, qui e scirent eam à tergo reliquisse. Author libr [...] dissertationude Idolo Hallensi. obiection, is brought vnto that extremitie, as to yeeld a grace of Quid ad cauillum & iocum hunc Atheismo amicum respondebimus?—Quid verò si etiam Sanctos vbique esse statuero, monstrauero? Ego? Sed Christus ipse: Vbi ego sum, illic erit minister me [...]s, Ioh. 12. & 17. & Regius Propheta, Psal. 138. Quò ibo à spiritu tuo? & Apoc. 14. Hi sequuntur Agnum quocunque ierit. Nam cùm immutabili, constanti, ac perpetuâ comunictione Christo adhaereant, eius infin [...]tâ potentiâ fit, vt ibi sint vbi Deus: sic vt quod naturâ Deo competit, sanctu per gratiam & miraculum. Quocircà, quemadmodum qui relictis Româ & Laureto, Hallas adorationis causâ venit. Deum ètergo non relinquit; sic nec Virginem, qui Româ ac Laureto relictis, Hall [...]s ad eam venit. Hanc Theologiam ignor [...]sh, di [...]ce, si potes. Franc [...]scus Cochelet Carmelita Rhemensis, Theologus Parisiensis▪ lib. Palaestrita hon [...]ris Hallensis pro Iusto I [...]psi [...], cap. 28. pag. 345. Antuerpiae Anno 1607. The places of Scripture are notably abused: the first signifying an vbi, common in coelo, and not proper; otherwise they should possesse the proper place of Christ. The second place betokeneth a negatiue proposition, None can flie from the presence of God: to conclude vpon this affirmatiuely, Ergo euery one is wheresoeuer God is, might rather bewray luna [...]ie i [...] the disputer, then argue [...]ogicke. The third is as much tentered as the first. vbiquitie vnto Saints, saying, that by the omnipotencie of God, Saints are wheresoeuer God is. Which vbiquitie their owne Ad cognoscendas preces nostras, quae [...]odem tempore fiunt in diuersissimis locis, non sufficit celeritas, sed requiritur [...] cra vbiquitas, quam nec Angelorum, nec hominum spiritibus conuenire credimus. Bellar. lib. 1. de Beat. Sanct cap. 20. §. De modo. Cardinall hath truly acknowledged to be the property of God himselfe, and not agreeing vnto either Angels, or men. And yet hath this their Carmelite, in insultatiō, vpbraided his Aduersarie, saying, Knowest not thou this point of Diuinitie? learne it then, if thou canst. Often haue we heard them tell of the bleeding of the host, and that it was sometimes turned into flesh, but we cannot tell by what power or art: this we know, that Epiphanius reporteth of an Epiphan. haeres. 43. referebat Marcum Haeresiarcham, Apostolorum temporibus proximum, calice vitreo, quo in suis sacris peragendis vtebatur, populum dementâsse sic. vt colorem albi vini, qui foris apparebat in vitro, populus, arte magica & praestigijs illusus, rubrum iudicaret; atque ita vinum in sanguinem conu [...]rsum esse credere [...]. Biniu [...] tom. 1. Conc. Annot. in Decret. Zepherini Papae. ancient heretike, who hauing the Sacrament in a glasse, did by his iugling or magicke, make white wine change into red, thereby besotting sillie people, who beleeued that the wine was turned into bloud. Now will we exhibite onely
A briefe of other imposturous and fabulous Miracles, published by Romish Authors, and applauded by the vulgar people, as elsewhere, so (of late) in England.
SECT. 4.
26 Similiter fit in Ecclesia aliquando deceptio populi in miraculis factis à Sacerdotibus, vel eis adhaerentibus, propter lucrum temporale. Lyranus in Dan. 14. obiected vnto Costerus, and not denied. Costerus Ies. Apol. part. 3. cap. 10. pag. 596. The people in our Church (saith Lyranus of his time) are sometime notably deceiued by false Miracles, forged by Priests and their complices, for gaine. We find their Canus and Viues complaining of some Historians, for Nostri autem plerique vel affectibus inseruiunt, vel de industria quoque ita multa confingunt, vt eorum me nō solùm pudeat, verumetiam taedeat. Hos enim intelligo Ecclesiae Christi cùm nihil vtilitatis attulisse, tum incommodationis plurimum.—Iustissima est Ludouici querela de historijs quibusdam in Ecclesia confictis. Prudenter ille sanè ac grauiter eos arguit, qui pietatis loco duxerint mendacia pro religione fingere. Id quod & maximè periculosum est, & minimé necessarium. Mendaci quippe homini ne verum quidem credere solemus. Quamobrem qui falsis atque mendacibus scriptis mentes Mortalium concitare ad diuorum cultum voluëre, hi nihil mihi aliud videntur egisse, quàm vt veris propter falsa adimatur fides, & quae seuerè ab authoribus planè veracibus edita sunt [...] ea etiam reuocentur in dubium. Canus loc. Theol lib 11. cap. 6. pag. 333. forging and deuising many things, euen of purpose, thereby pampering the peoples humors, holding it a point of godlinesse to suggest false Miracles, whereby they thought to gaine credit vnto Religion, and to the worship of Saints: taxing also Negare non possumus viros aliquando grauissimos, in diuorum praesertim prodigijs describendis, spar [...]os tumores & excepisse, & scriptis etiam ad posteros retulisse. Qua in re, vt mihi quidem videtur, aut nimium illi sibi, aut fidelium certè vulgo indulserunt, quod vulgus sentiebant non tantùm illa miracula sacilè credere, sed impensè etiam flagitate. Melchior Canus ibid. pag. 336. 337. graue Authors for their pronenesse in satisfying the peoples appetite with such follies. Erasmus [Page 435] chargeth some for Quid eos cō men [...]orem, qui fabulis vanis & miraculis fictis memoriam eorum, quibus fauent, student vulgo comm [...]ndare, nonnunquam laudātes, quae laudatus nec fecit vnquā, nec proba [...]it? Et arbitror fu [...]sse, qui pium existi [...]àrūt animum hu [...]usmodi fucis ad Religionis studium accendere. Ego semper execr [...]tus sum hoc rabularum genus, qui non norunt veram pietatis i [...]ag [...]nem depi [...]gere. Erasmus in li [...] ▪ Confess. August. suggesting false Miracles, for the commendation of their memorie, whom they honoured and fauoured. Agrippa noteth the like kinde of Caete [...]i diuorum construunt historias, piè nonnihil admentientes, supponunt reliquias, fabricant mi [...]acula, confingunt ter [...]ibiles f [...]bulas. Cornel. Agrippa de vanit. s [...]ent. cap 97. godly forgers, as he calleth them.
27 And what maruell though false Miracles are countenanced in their Church, seeing the doctrine of Indulgences, which is a most precious article of the Romish Religion, hath bene accounted by some of their owne professors to be onely a Vna opinio erat quorundam, qui dixerunt indulgentiam Ecclesiasticam esse piam quandam fraudem, quâ Ecclesia per rem [...]ssion [...]s pollicitationem all [...]ciat homines ad exequendum ea pia opera, quae in Indulgentiae forma exigunt [...]r. Gr [...]gor. de Valent. Iesale Indulg cap. 2. §. Sunt praeterea. godly deceit?
28 Among which collusions we may reckon the In eodem (Fulberto) praeter scientiam & vitae in [...]eg [...]atem maximè commendatur, quòd erga sanctiss. Dei Genitricem Mariam addictissimus seruus & promptissimus cius amator fu [...]rit, in cuius laudem librum conscripserit, basilicam construxerit▪ laudes [...]ue cecinerit: ab ea autem singulari remuneratum dono, dum ipsiae g [...]tanti per visum apparens, sugenda apeiuerit sacra vbera. Quod testat [...]r Guillerinus, ex quo Vincentius. Card. Baronius, Anno Christ▪ 1028. apparition of the Virgin Marie (albeit Cardinall Baronius doth approue it) vnto S. Fulbert, offering him her paps to sucke: and S. Dominicus his Illud item quàm ridiculum? Diabolum Dominico Patri nostro semel obstrepentem, à Diuo esse coactum, vt lucernam haberet in manibus, quoad illa absumpta non molestiam solùm, sed incredibilem dolorem afferret Non possunt huiusmodi exempla numero comprehendi, sed in his paucis pleraque alia intelligentur, quae Diuorum clarissimorum historias ob [...]cur [...]runt▪ Canus loc. Theol. lib 11. cap. 6. pag. 333. burning of the diuell by the fingers: and S. Dunston his Lasc [...]uâ formâ & motu eundem (Daemonem) cognouit Sanctus Dunstanus, & ignito forcipe arrepto eius n [...]so. lepidè irrisit. Teste O [...]berto Cantuariensi. Del'rio Ies disq. Magic. tom. 2. lib 4. cap. 1. q. 2 Sect. 5. pulling the diuell by the nose with a paire of pincers, notwithstanding it pleaseth the Iesuite Del'rio to imbrace it: and the knowne iugling of the Nec abludit factum Dominicanorum Bernae, & Aurelijs Franciscanotum, itemque Autonij cuiusdam Prcentis Eremitae, qui vniuersis persuaserat se diebus totis 40. ab omnibus penitus cibo potuue abstinere, cum interim cere [...] ac cingulum fid: condipromi essent occultae annonae & cibariorum. The Protestant Anonymus or Dissertatio, c [...]ting Panormit. de dictis factisue Alphonsi: whereunto their Cochelet answereth, not by denying that th [...]s were truly obiected, but that they were imp [...]rtinent to the purpose. Pal [...]st. pro [...]ipsio de Virg Hallensi, cap. 25. Dominican Friers at Berne, and of the Franciscans at Orleance: and the Italian heremite his professed fast of fortie daies and fortie nights, without either meate or drinke, not tasting any thing, but that which he had reserued vnder a close conueiance.
29 How much lesse can we These authors ensuing vnto the letter, t, haue bene cited by some Protestants out of Romish books, which I now had not at hand, and therefore could not examine the places which are alledged. beleeue, that a Bozale Signis, lib. 14 cap. 3. Lib. Conformit. lib. 2. cade Lambe went ordinarily to Masse, and vsually kneeled at the Eleuation of the host? or that S. Francis preached vnto Legenda Aurea. birds? or wrought wonders with (as he calleth the beast) his Lib. Conformitat. brother wolfe? or that S. Dennis had his head stricken off, and after Breu. Rom. Pij quinti, fest. Octob Lect. 6. caried it two miles in his hands? or that S. Nicholas in his infancie lying in his cradle, of himselfe Engl. Fest de S. Nicol. fol. 61. col 3. fasted wednesdaies and fridaies, and would not take sucke? or that S. Patrike made a stolen sheepe to Nou. Legend. Angl. fol. 261. col. 4. bleate in the belly of him that had eaten it? or that S. Bede preached among stones, & that the stones answered vnto his prayer, saying, Capgraue Leg. fol. 35. col. 4. Amen venerable Bede. But why do we spend time in [...]aking vp their Legends, which containe in them legions of lies? It may be, if we looke homeward, we shall find more perfect and precious stuffe, and worthie our wonderment.
30 Englād beginneth to be as fertile a soile as Africk in bringing forth monsters, euen in our time: as first in a In an care of wheate, vpon the outwa [...]d part of an h [...]l or skin, which incloseth the graine, a full image of the face of a man: which straw was taken from vnder the scaffold at Master Garnets execution, whose face it was supposed to represent. An. Dom. 1606. Which was sought after by men of all degrees, and was shipped ouer the sea as a precious Relique. straw, which (contrary vnto all Apostolical [Page 436] Miracles) was A yong man taketh one of the bloudie strawes, conueyeth it vnto a Tailour and his wise: they keep it in a chrystall glasse, and not till nine weekes after did find the shadow of a face. The examination of H. Griffith the Tailour, before my Lord of Canterburie and the high Commissioners, confessing thus much of Iohn Wilkinson the yong man. obscurely conueyed, as became a worke of darknesse: and the magnified image therein (as was confessed) The image was no more like M Garnet, then any other man that hath a beard. Exam. of H. Griffith aforesaid. The beard of Master Garnet was whitish, this image seemed to be reddish▪ Exam. of Maister Robert Earnes gent. had no proper likenesse of M. Garnet, whom it should haue represented. Which manifesteth the delusion, except that he who will maintaine it for a Miracle, shall become so blasphemous, as to say, that God, who made man after his owne image, was not able to make an expresse image of a man: or to attribute that to the worke of omnipotencie, which may, and hath bene done as effectually by By G. Hollis ser [...]ant vnto my L. of Cant. mans art. We may therefore iustly number the opinion of this straw, among these kind of doctrines, which the Apostle calleth 1. Cor. 3. wood, hay, and straw, which are reserued to be consumed with fire.
31 The like ostentation hath bene made of a Iohn Blundstone son vnto M. Bl. Counseller. child of three yeares of age, by (as they pretend) a The seuenth male child lawfully borne, without any interruption of a female coming betweene, is [...]raculous, able to cure disease [...] onely by touching. This is the Theorem [...] in Lupton [...] booke of a thousand notable things: and is found almost the same in Del [...]rio Ies. disq. Mag. to. 1. lib. 1. cap. 3 q. 4. p. 21. booke Principle. But we co [...]sulting with the Oracles of God, may obserue indeed, that Miracles haue bene wrought vpon children, but neuer by children, no not by Christ himselfe in his infancie, as anciēt Fathers are Ioh. 2. [Hoc initium signorum Iesus fecit in Cana Galilaeae, & manifestauit gloriam suam.] Ex quo loco Patres colligunt, Christum toto hoc aetatis suae tempore miracula non edidisse. Quidam eorum primum exponunt quod in Cana erat perpetratum. Quae expositio reuera non est verisimilis, 1. quia non di [...]it hoc primum fuisse signum, sed simpliciter hoc fuis [...]e initium signorum: 2. subdit, & manfestauit gloriam] indicans non ante [...] manifestásse gloriam per signa. Vnde Tertul. cap 9. Prima rudimenta potestatis suae, vocatus ad nuptias, aquâ auspicatur. Idem latè probat Epiphan. haeres. 51. Ambros. serm 51. Aquinas▪ qu. 43. art. 3. part. 3.▪ Theoph. & Euthym. in hunc locum, in quam sententiam inclinat Chrysost. affirmans tanquam certius Christum ante baptismum miracula nulla edidisse: latius hoc confirman [...] hom. 16. in Ioh, 1. quia nondum doceret, neque discipulos doceret, ideoque miraculis non indigeret, quae sunt ad doctrinam consi mandam. 2. quia si ante aetatem maturam edidisset, putarentur phantasmata esse. 3. quia manifestandus prius erat per ba [...]tilmum Iohannis. Suarez Ies. tom. 1. qu. art. 1. ad 4. disp. 31. §. 3. edit. postrema. Quicquid de miraculis Christi [...]criptum est de infanti [...] Saluatoris, vt Apocryphum Gelasius Papa reijcit, cap. Sancta Romana, 15. dist. Chrysost. hom. 16. in Ioh. Theoph. & Euthym. in Ioh. absolute reijciunt vt fallam sententiā; asserere Christum in infantia mirabilia opera patrâsse Quae de Stella apparente obijciunt, Chrysost. intelligit de Christo vt Deo, non vt homine. Suarez quo supra. confessed to teach; who also in himselfe shewed, that both Secundò obseruandum est, voluisse. Christum (vt Ambros notat lib. 2. in Luc.) duodecimo aetatis anno sumere disputationis exordi [...]m, su [...] ue sapient [...]ae indicium dare, & quasi radium quendam suisplendoris emittere ab ea aetate, in qua perfectum rationis iudicium incipere solet, vt sese paratum ostenderet ad iussa patris implenda. Suarez in part. 3. tom. 2. q. 37. art. 4. disp. 17. §. 3. A Leaper said vnto Christ, Lord, if thou wilt thou canst make me cleane; and Christ answered, I will, be thou cleane. Math. 8. 3. will and wisdome ought to concurre in him that hath this kind of gift: whereas this little one being (as the Apostle spake of himselfe) but a child, 1. Cor. 13. 11. wrought and thought like a child, in promising and off [...]ring to heale his rent sheath, and a dead chickens legge.
32 It were dispence of time to seeke to confute the Principle, by shewing that in Scipture the L [...]cè [...] nemo ibit inficias numerum septenarium pluribus in rebus nobilitatum esse in sacris literis; non tamen minus verum est, eundem numerum in rebus pessimis & execrandis vsurpari, vt immundi spiritus septem, Luc. 11. eiecta daemonia septem, Mare vlt. Draconis capita septem, Plagae terrae septem. Apoc. Denique sicut Dauid P [...]al. 118. dixit, Septies in die laudem tuam decantabo, Domine: ita filius eius Salomon dixit, Eccles. 7. Septies in die cadit iustus. Per [...]ri [...] Ies. Comm. in Gen. 6. vers. 18. number of seuen is vsed aswell in euill things, viz. dragons, plagues, diuels, as in Angels, Churches, and holy spirits: secondly, that in regard of sexe, Gal. 5. Heb. 13. God respecteth not the person of man, whether male or f [...]male, &c. I passe ouer other the Tale curationis donum, sed à febribus tantùm sanandi, habere putantur in [...]andria, &c. Delrius Ies. disq. Magic lib. 1. cap. 3. q. 4. Lupton, the author of Bl. principle, saith it healeth onely the Kings euill. Delrius ibid. saying, Febrim inde sanari. Lupton and the same Delrius say, it cureth onely by touching. contradictions, wherein the defenders of this paradoxe do inuolue themselues.
33 The practise is that, which the curiositie of the vulgar do enquire into: vnto whom we may truly returne this answer concerning Iohn Bl. [Page 437] which was once deliuered concerning Iohn Baptist, viz. Ioh. 10. 41. Iohn verily wrought Miracles. For nothing hath bene done (not to suspect any other art by an inuisible worker) but that which might proceed from the strength of an Picus Mirandulanus lib de imaginat. Marsil. Ficinus lib 13 de Theol. Platon Mirandulanus. l. 29. de singulari certamine. Tostat. in Gen ca. 30. Medina. l 2. de rectâ in Deum fide, Pererius in c. 30. Gen. & Doctores alij in eo conueniūt omnes, imaginationis v [...]m esse maximam, &,—quoad corpus imaginautis, plurimum posse. Docetur id ratione & experientia: ratione, quia imaginatio dum retractat rerum obiectarum sensu perceptarum simulachra, excitat potentiam appetitiuam, vel ad timorem, vel ad pudorem, vel ad iram, vel ad tristitiam; hae verò affectiones hominem sic afficiunt, vt calore vel frigore alteretur vt pall [...]scat, vel rubescat, & quasi exiliat, seu efferatur, vel torpescat, seu deijciatur. Delrio Ies. disq. lib. 1. cap. 3. q. 3. initio. imaginatiue vertue, which Mirandulanus, Tostatus, Medina, and their Iesuit Delrio, with others, confesse to be most effectuall in like cases. Lastly, because our Aduersaries will haue vs to obserue, and that truly, that it is not a Miracle where the disease is Sciendum est quodsi habitum ex toto homini ade [...]erit, eam nullâ sibi naturali potestate quant [...]cun [...]ue s [...]t, posse restituere: secus est si ex parte tantùm laeserit, aut vitiarit, nam tunc sanitatem reddere poterit; ne (que) tamen perfectè Sunt enim sanationes diaboli impersectae, quemadmodum fatentur omnes, qui à Magis, Sagis aut Sortilegis sanati sunt. Anastasius Cochhelet Palest. honoris cap 31. pag. 405. Quod parsmagna hominum curata relabitur in pristinum mo [...]hi (speaking of that disease, which is [...]ealed by the Kings of England) statum, potius est indicio, non esse hoc char [...]ma à Deo, c [...]ius perfect [...] sunt opera & sanationes &c. Del'rio Ies. disq. Magi [...]. lib. 1 c. 3. q. 4. pag. 22. tom. 1. not perfectly cured: (which was the The mother of this child. who made the first experiment. confessed that she could not tell whether her tetter were healed by the medicines which she a [...]plied, or by her child. And Suzan G [...]shen, who at that time gaue the great [...]st testimonie, [...]et falling into her disease with greater extremitie, she repented that she had medled with the child, as appeareth by her last confession. case of the parties, who sought remedy from this silly Mirabiliary) therfore cannot they (by their owne conclusion) thinke him to haue bene miraculous. And now c [...]auing pardon for this serious confutation of so strawish and childish intoxications, whereunto I was, by the incredulitie of some, in a manner, enforced, I draw to the conclusion.
That the greatest securitie of a Christian standeth in not affecting or beleeuing Miracles, which are suggested in these latter times for confirmation of any truth.
SECT. 5.
34 Albeit our Sauiour, (who is the right hand of the Father) had manifested himselfe to be the sonne of God by so euident wonders, that it was a sinne against the holy Ghost to denie them; and that from his fulnesse of power his Apostles and other holy men in the Churches infancie and growth had receiued the gift of Miracles, the scales of faith: yet considering, first from Scriptures, that Christ hath prophecied of the latter times of a generall apostasie from the faith by Matth 24. 24. great wonders, able to deceiue, if it were possible, the verie elect: especially those, who 2. Thess. 29. 10. 11. would not receiue the loue of the truth, and through an effectall working of Sathan in lying wonders, and strong delusions shall be brought to beleeue lies.
35 In which consideration our Lord Christ hath prescribed vnto all true beleeuers a caution or antidote of See aboue cap. 17. §. 3. not beleeuing them, as the onely pr [...]seruatiue against all such intoxications, as aboue from See ibid. Fathers and our Aduersaries themselues hath bene plentifully proued. May we not then iustly demand, which professors are like best to beare the brunt of Antichrists tyranny, and to auoid the generall apostasie, which shal be wrought by the seducement of lying, but strange wonders? whether the Protestants who being contented with the truth reuealed in the word of God, do Luther and Caluine. See aboue. condemne all triall by Miracles in these latter times, or the Romanists, who still maintaine [Page 438] the visible power and gift of Miracles to be the perpetuall badge of true Religion.
36 Secondly, not onely See aboue. true Miracles haue bene wrought by false professors (although for confirmation of a Christian truth,) but that also false wonders may be so called, because they are either a falso, or ad falsum, that is, either wrought by false causes, or vnto false purposes, so that they can be Difficile erit (viz. tempore Antichristi) discernere vera signa à falsis, vbi multa & magna erunt, & veris simillima. Acosta Ies. de temp. nouiss. lib. 2 cap. 19. fine. hardly discerned (saith their Iesuite Acosta) being most like vnto true. Insomuch as their Mendacia erunt ratione materiae, quia erunt phantastica & praestigiae,—& per illusiones. Proptereà dicitur Apoc. 13. Antichristus facturus miracula in conspectu hominū, i. deludentia conspectum hominum, vt Arethas notauit.—Deinde licet vera sunt ratione formae, quia interdum res veras operabit [...]r▪ sed quae non superabunt vires totius naturae, & ideo non vera miracula erunt formaliter, quae à solo Deo fiunt,—& vera sunt non solùm in conspectu hominum, sed etiam Angelorum. Bellar. lib. 3. de Rom. Pont. ca. 15. §. Deinde. materiall causes are false (as saith their Cardinall) when fantasticall shadowes are presented in stead of bodies, yet such mens eies are deceiued; sometime the formall cause is false, when by naturall, but secret causes, he worketh strange effects. Which men mistake as proceeding from diuine power, when as indeed they are rather wonders of mans ignorance, then workes of Gods omnipotencie. So likewise may men be deluded by false & feined pretences, wherwith the Diuell perswadeth some to fast and to vse godly exercises, with a secret & hidden purpose to draw them into a spirituall presumption; so that both in the manner, and in the end of his spirituall working, in a transfigured Angell there may be hidden an vndiscernable Satan.
37 He therefore that will distinguish of true professors, must warily and religiously obserue what side is more prone to deceiue and be deceiued by false Miracles, and iudge accordingly: and then recognize that the profession of Protestants is an abandoning of the necessity of Miracles for confirmation of their Apostolike faith, which was sufficiently confirmed by the Miracles of Christ and his Apostles, and now needeth no new seales to be added vnto it.
38 Contrariwise we haue obserued in our Aduersaries a palpable pronenesse to be deluded by new apparitiōs (which is the road-way of all errors, as the Fathers haue said) and also by forged or misconceiued Miracles full of impostureship. And how should it be otherwise? For where the spirit of aequiuocating is predominant, teaching people to deceiue men in their oathes for the securing of their persons, and from freeing their cause from scandall, how shal they not hold it expediēt to vse the same art in their Miracles, for gaining (as they thinke) soules vnto God? And then may we iudge, whether profession is lesse obnoxious vnto the Antichristian apostasie, which shall be wrought by pretence of Miracles, either through the raritie of the maruels, or else by the stupiditie of the marueller.
39 For this we all know, that after the faith once receiued, it is the more Matth. 12. adulterous Nation which seeketh a signe, and that they are rather Ioh. 21. blessed, who see not, and yet beleeue. Wherefore let vs be exhorted by S. Augustine, to be like such as Quid tale is [...]i (that we may apply that vnto false miracles, which he writeth of false Prophets) patiuntur, quale fecerunt, nisi quòd hominum multitudo non in corde cor habet, sed in oculis? Aug. lib. 1. contra epist. Parmen. cap. 7. tem. 7. haue their heart in their heart, and not in their eies: and if we desire to be miraculous, then to studie, to be truly vertuous; Si talis vita nostra esset, qualē Scripturae instituunt, multo magis de nobis qu [...]m de signa facientibus Gentiles admirarētur. Signa enim non verè sed phantasticè nonnunquam apparuisse suspicati sunt, & à daemonibus fieri credita, quamuis nostra semper verissima fuerint: vita verò integra nullam vnquam patitur suspicionem, sed omnium hominum, qui detrahunt, ora facilè obstruit virtutis possessio.—Extermina abs te omne delictum—(magnus enim daemon [...]eccatum est) & maior tu eris, mihi crede, quàm qui daemonia eijciunt.—Si ex inhumanitate in misericordiam transieris, sicca [...] & [...]ancam manum recuperâsti, si theatralibus ludis relictis Ecclesiam petieris, claudicantis pedem incolumitati restituisti; si ocu [...]os à meretricio aspectu reuocaueris' coecum illumin [...]sti; si despectis cantibus Diabolicis, spirituales psalmos didiceris, iam loqueris, cùm anteà mutus fueris. Haec maxima miracula sunt. Paulò post:—His alios à vitijs reuocabimus, & nos ipsi aeternam vitam consequemur. Chrysost. in Matth. hom. 33. ad finem. Much to the like purpose hath S. August. tom. 10. de verbis Dom▪ in Matth. Serm. 18. Amplius est resuscitare semper victurum, quàm resuscitare iterum moriturum. August. Serm. 44. de verbis Dom. And vnto the same purpose Greg. lib. 3. Dial. cap. 17. for thus (saith S. Chrysostome) shall we be more admirable euen in the sight of the heathen, then [Page 439] by working any other wonders; because the abhorring of sinne is of more power then the casting out of many Diuels.
40 Finally, seeing we may iustly suspect those times, which are fallen vpon vs, to be plainly Antichristian, be we contented to be directed by that lampe which burneth day and night in the Temple of God, euen the sacred Scripture, Omninò nulla alia res aduersus tyrannidem Antichristi perinde armabit ath [...]etas Christi, quàm coelestis doctrinae inuictissima authoritas: vbi enim suprema tentatio, ibi praeclariora Scripturarum remedia oppo. sita sunt. Acosta Ies. lib. 1. de temp. nouiss. cap. 10. ad finem. then which (as Fathers haue taught, and their owne Iesuite Acosta now confesseth) nothing can better shield the soldier of Christ from the tyrannie of Antichrist.
THE FOVRTH BOOKE: OF THE FAITH OF THE ROMANE CHVRCH, IN REspect of the Antiquitie, and Noueltie thereof.
Chap. I.
THE ROMISH APOLOGIE Concerning the faith of a most renowned Princesse, Marie Queene of Scotland.
That his Maiesties ancestors liued and died in that faith.
AND in this faith thus dedicated and continued▪ haue your MAIESTIES most noble Ancestors (KINGS and QVEENS of this Realme) for so many ages together liued and died, with peace towards God, and honour to the world: In this faith died your HIGHNESSE dearest MOTHER (of blessed Memorie) admired at her death for her most Christian resolution, the which (at the the time of her funerall) was accordingly and for such celebrated, euen by the then Preacher Protestant, whom the Puritanes publikely, and reprochfully traduced, for that (to vse their owne words therefore had of him) Martin Marprelate in his Epistle printed ouer sea, &c. pag. 50. Preaching at Peterburrow August. 2. Anno. 1587. at the funerall of one who died a professed Papist (viz. the Scottish Queene) he praied that his soule and the soules of all there present might be with the soule of the dead Papist. For this faith thus taught vs, haue our learned aduersaries honoured M. Cowpet late Bishop of Lincolne in his aforesaid Chronicle, fol. 156. a. M. Bilson now Bishop of W [...]nchester in his true difference betweene Christian subiection and vnchristian r [...]bellion, part. 1. pag. 57. and M. Foxe in his Acts and Monuments, printed 1576. pag. 217. a. M. D. Fulke in his booke against Heskins, Sanders, &c. pag. 561. fine, & 562. initio. Gregory and Austen with due and answerable commen lation, calling therefore th'one of them M. Godwine in his Catalogue of B [...]shops, pag. 7. ante med▪ S. Austen M. Godwine vbi suprá, pag. 7. initio. our Apostle and th'other M. Godwine vbi suprá, pag. 3. ante med. that blessed and holy Father S. Gregory, &c.
THE PROTESTANTS APPEALE.
SECT. 1.
ALL that hitherto hath bene discussed by these obiectors, concerning the faith of Britons, Grecians, Armenians, orthodoxall Fathers, or Iewes, hath aimed at this one scope, viz. the iustifying of the now Romane faith: and now after the visitation of the faith of other nations and persons, they retire themselues vnto their home, being willing that we should examine the now Romish faith in the Romish Church it selfe, and in those whom they account to haue bene the late professed members thereof, and begin (as we see) with his Maiesties [Page 441] most noble progenitresse; not considering that S. Paul exhorting the Co [...]inthians vnto sanctitie, thus, 1. Cor. 11. ver. 1 Be you (saith he) followers of me, as I am of Christ, did thereby teach vs that Christ is the onely archetypon and absolute mirror or patterne of holinesse: and that whatsoeuer other persons in the world, are but a quatenus, & can challenge no more then a limited right of imitation, euen so farre as they be true followers of Christ Iesus. Which accordeth with the profession of our now dread Soueraigne, as his Maiestie himselfe in his late Praemonit. vnto the States of Christendome, anno 1609. answer vnto this obiection hath most religiously protested.
2 The Reuerend Bishop now mentioned, vnderstanding how that great and honourable personage in the last act of her life, renounced all presumption of her own inherent righteousnesse, and wholy affianced her soule vnto Christ, in beliefe to be iustified onely by his satisfactorie iustice, did therefore conc [...]iue hope of her saluation by the vertue of that cordiall, prescribed by the holy Apostle, viz. that * where sinne aboundeth, the grace of God doth super-abound: which the Apostle hath ministred for the comfort of euerie Christian, who erring by ignorance, shall (in sincere repentance, especially for all knowne sinnes) depart this mortall life, hauing the heele or end of his life shod with this preparation of the Gospell of peace, not of the new Romish, but of the old Catholike faith, which is the faith of all Protestants.
3 And this consideration of that our Ecclesiastes or Preacher, cannot but worthily condemne the Apologists of a partiall preiudice, who choose rather to be informed cōcerning that Sermon by (as they confesse) a reprochfull traducer and libeller, then (which they might easily haue done) by the testimonies of a thousand temperate and indifferent hearers▪ then present. From this particular instance they proceed to a generall.
CHAP. II. Of the Romish Church; how farre the members thereof may be thought capable of saluation, without any preiudice vnto the religion of Protestants.
THE ROMISH APOLOGIE.
And this is acknowled by Protestants as sufficient to saluation. To this faith likewise haue all the learned Protestants of sober iudgement affoorded the promises of hopefull saluation, as appeareth most plainly. 1. By their owne most euident testimonies. 2. By their like confessed examples thereof giuen. 3. And by their vndoubted answerable practise. To giue proofe of euery of these parts.
And 1. First concerning their testimonies in this kind: M. D. Baro saith, M. D Baro in his foure sermons and two questions disputed ad clerum, &c. serm. 3. pag. 448. fine. I dare not denie the name of Christians to the Romanists, fith the learneder writers do acknowledge the Church of Rome to be the Church of God. And M. Hooker also saith: (e) The Church of Rome is to be reputed a part of the house of God, a limme of the visible Church of Christ: and M. Hooker vbi supra, page 130. ante med. we gladly acknowledge them to be of the familie of Iesus Christ: M. Bunnie likewise saith of Catholikes and Protestants: M. Bunnie in his treatise tending to Pacification, sect. 18. p. 109. circa med. Neither (f) M. Hooker in his third booke of Ecclesiasticall Policie, pag. 188. initio. And Iohannes Regius in his liber Apologeticus, &c p. 95. fine, saith, In Papatu autem cum suerit Ecclesia vera, &c. [Page 442] of vs may iustly account the other to be none of the Church of God, M. Bunnie vbi suprà, pag. 213. post med. we are no seuerall Church from them, nor they from vs: In like sort doth M. D. Some in defence thereof (against Penrie the Puritane) say: M. D. Some in his defence against M. Penry, & refutation of many absurdities, &c. in M. Penries treatise, pag 164. ante med. that the Papists are not altogither aliens from Gods couenant, I haue shewed before: for M. D. Some vbi suprà, pag. 182. initio. in the iudgement of all learned men, and all reformed Churches, there is in Poperie a Church, a Ministerie, a true Christ &c. M. D. Some vbi supra, pag. 176. propè siné. If you thinke that all the popish sort which died in the popish Church are damned, you thinke absurdly, and diss [...]nr from the iudgement of the learned Protestants. Lastly to omit many others Peter Martyr, as appeareth by his Epistles annexed to his Common places in English, pag. 153. a. sine, desired at the conferen [...]e had at Poysie betweene the Catholickes and Protestants, that they should not for diuersitie of opinion breake brotherly chaeritie, nor call one another Hereticks. And see the same opinion yet further affirmed by the Protestant writer against Nicholas Machiuel, printed at London 1602. page 80 post medium, & 83. paulò post medium, & 85. prope finem. for we are vnwilling to become tedious to your MAIESTIE) M. D. Couell in his late treatise published by authoritie, and dedicated to the Lord Archbishop of Canterbury, defendeth this opinion at large, and concludeth M. D. Conel in his defence of M. Hookers fiue bookes of Ecclesiasticall Policie, published by authoritie, page 77. ante med. saying: We affirme them (of the Church of Rome) to be parts of the Church of Christ, and that those that liue and die in that Church, may notwithstanding be saued: In so much as he doubteth not to charge the Puritanes with M. D. Couel vbi suprà, page 68. paulo post med. ignorance, for their contrarie opinion. 4 Hitherto concerning their testimonies before vndertaken.
THE PROTESTANTS APPEALE.
SECT. 1.
THis question, as it is propounded, doth concerne onely the state and condition of particular Churches: and because all the hammering vsed in this Apologie hath no other intent then to fasten in the mind of the Reader a presumption of securitie in the Romish profession, and so much the rather because it (euen by the voices of the Aduersaries thereof) may be thought to to be a member of the Church of God, and therefore not vtterly fo [...]lo [...]ne of sauing grace: hereby euincing (as they thinke) no small preiudice vnto the Churches of Protestants, which they will seeme to iudge contrary-wise, to be members cut off from the mysticall bodie of Christ: therefore it belongeth vnto vs to reioine vpon them, and to shew how inconsiderate, vnlearned, vniust, and (if I may so speake) vnluckie they themselues may find this their pretence to be, by the sequele of this dispute, whereunto we proceed by iust paces, first shewing
That a particular visible Church may be called a true Church, although it erre in some weightie points of doctrine.
SECT. 2.
2 This position cannot seeme strange vnto any, who is not himselfe a stranger to the vnderstanding of the state of the Church, both vnder the old and new Testament. In the old, Ierusalem, being in some respect a virgine Church, is called, in some other respect, an Esa. 1. 21. How is the faithfull citie become a whore. whore: and Iudaea Gods peculiar, is denied the title of a Hos. 2. 2. She is not my wife.] Loquitur de duabus trib [...]bus. Ribera Ies. in cum locum, num. 32. wife. The Synagogue of the Iewes by Iohn Baptist is [Page 443] termed Matth. 12. 39. An euill and adulterous generation requireth a signe. euill and adulterous, whilest as yet (by our Christi Ecclesia non nisi Christo iam assumpto & glorificato coepit. Stapleton. lib. 2 doct. princip. cap. 11. pag 60. Adu [...]rsaries confession) it remained the true Church of God. Some such like examples we finde in the visible Churches of the new Testament, in the times of the Apostles, such as were the Churches of Gal. 1. 6. I maruel that you are so soone remoued away vnto another Gospell. Galatia, 2. Cor. 11. 3. But I feare lest—your minds should be corrupt from the simplicitie which is in Christ. Corinth, Apocalyp. 2. 14. 15. Because th [...]u hast them who maintaine the doctrine of Balaam—&c. euen so hast thou them who maintaine the doctrine of the Nicolaitanes, which thing I hate. Ephesus, Apoc. 2. 20. I haue a few things against thee, that thou sufferest the woman Iezabel, who calleth her selfe a Prophetesse, to teach and deceiue my seruants, to make them commit fornication. Thyatyra, Apocal [...]. 3. 1. Thou hast a name that thou liuest, but art dead, &c. vers. 4. notwithstanding thou hast a few names yet in Sardis, which haue not defiled their garments. Sardis; notwithstanding some of the Pastors among these professors were called Angels, and their seates Churches.
3 And since those Apostolicall times, S. Augustine hath thus determined: De Scriptura Canonica dubitari non potest, vtrum verum vel vtrum rect [...]m sit, qui [...]qu [...]d in ea scriptum esse constiterit: Episcoporum autem literas—& per aliorum Episcoporum grauiorem authoritatem,—& per Concilia, licere reprehendi, si quid in eis fortè à veritate deuiatum est, ipsa quoque Concilia, quae per prouincias siunt, plenariorum Conciliorum authoritati—cedere; denique ipsa plenaria saepè priora posterioribus emendari. August. lib. 2. de Baptismo, contra Donat. cap. 3. writing against the Donatists, who vrged the Councell o [...] Carthage vnder Cyprian, wherein the question of Rebaptization was handled. There is no doubt (saith he) of the truth of any thing, which is contained in Scripture; but as for the letters of Bishops, or decrees of prouinciall Councels, they are subiect vnto reprehension, yea former generall Councels may be corrected (speaking concerning matters of doctrine) by generall Councels following: as accordingly was performed by diuerse The Councell of Arimin defining that Filius Dei non consubstant [...]alis, sed similis Patri dicebatur. See aboue l. b. 1. cap. 1. Sect. 2. lit. d. Which was afterward corrected by the Councell of Constantin [...]ple▪ so the Councell of Eph. 2 oppugning the distinct natures of Christ: corrected by the Councell of Chalcedon, act. 1. and the Councell of Carthage, in the qu [...]stion of Rebaptization: corrected by the First Councel [...] of Nice, Can. 19. Finally the second Councell of Ni [...]e standing for the worship of Images, controlled by the Councell of Frankford. Bellar. lib. 2. de Conc. cap. 8. Councels, correcting other precedēt ones in these great points of consubstantialitie, of the two distinct natures in Christ, of rebaptization, of worshipping of Images. Our next position is,
That it is possible for some to be saued, who are members of an vnsound Church.
SECT. 3.
4 The beliefe of some articles are so absolutely necessarie for the constitution of a true Church, as a reasonable soule is for the essentiall being of a man: such as concerne the knowledge of the vnitie of the Godhead, and the Trinitie of persons, together with the true and faithfull apprehension of the natures of Christ the Messias, God and man; the power of his death and resurrection, by which we haue remission of sins, and after death life euerlasting. For when the Apostle writ against idolatrous worshippers of Angels, he maketh their case desperate, but why? Non tenentes caput, because they hold not the Coloss. 2. 19. head Christ.
5 Wherefore we presume, that in a Church, although corrupted with error and superstition, yet if it do not ruinate the foundatiō, the erroneous & superstitious professors may be saued: euen by the vertue of that tenor which is in capite, viz. Christ Iesus, the Lord and author of life. Which notwithstanding we must so vnderstand, as that the error & superstition do proceede not from knowledge, but from ignorance; which ignorance is not affected, but simple, by that simplicity of heart, that is both desirous to know & professe the truth [Page 444] of God, & void of confidence of his own perfection, crauing pardon for sins both of ignorance and of presumption, and flying vnto the iustice of faith, which is the righteousnesse of Christ for iustification by him. Vnto such ignorants we may make bold to apply the sentence of S. Cyprian (spoken in another case:) Ideo frater si qu [...]s de antecess [...]ribus nostris vel ignoranter vel simpliciter hoc non obseruauit, quod nos facere Dominus exemplo & magisterio suo doc [...]t, potest simplicitati eius de indulgentia Domini venia concedi: nobis verò non poterit ignosci, qui nunc à Domino admoniti & instructi samus. Cy [...]rian. lib. [...]. [...]. 3. a [...] Cae [...]il. If any of our ancestors (saith he) vpon simple ignorāce, haue not obserued that which God hath commanded, the Lord may, in regard of his simplicity, pardon his sinne: but if we should transgresse, who are instructed in his will, we might not presume of any fauour.
6 This leaueth all them (who haue seene the light of the Gospell, and shall back-slide) void of all excuse by pretence of simplicitie. Hereunto S. Augustine doth accord, when writing vnto the Donatists, he saith: Qui sententiā suam, quamuis falsam at que peruersam, nulla animositate aut pertinacia defen lunt, praesertim quam non audacia suae praesumptionis pepererunt▪ sed à seductis & in errorem lapsis parentibus acceperunt▪ quaerunt autem cauta solicit [...]dine veritatem, corrigi parati cùm inuenerint, nequa quam sunt inter haeretic [...]s deputandi.—quanquam ipsum haereticum quamlibet odiosa superbia tumidum & peruicacia malae contentionis insanum, sicut vitandum monemus, ne fallat paruulos, ita non abnuimus quibu [...]cun (que) modis postumus corrigendū, vnde factum est vt ad nonnullos Donatistarū primarios scriberemus, non cōmunicatorias literas, &c. August. initio epist. 162. Gloris & Elusio, and to other Donatists intituling these Fratres. They that defend their false doctrine without obstinate boldnesse, especially if they be not such as haue bene authors of those errors, but either receiued it from their Parents, [...]r were s [...]duced by others, and do carefully seeke the truth, being readie to be refermed as soone as they shall see their wandrings, such men I say (saith he) are not to be esteemed as heretikes.
7 Yet farre be it from vs so to presume of the simple, or rather sottishignorance, as their Iesuite Tolet hath done, who in his booke of instructions for Priests, teacheth, that Rursus, si rusticus circa articulos eredat suo Fpiscopo proponenti aliquod dogma haereticum, meretur in credendo, licet sit error, quia tenetur credere, donec ei constet esse contra Ecclesiam. Tolet. Ies. Instruct. Sacerd. lib. 4. cap. 3. §. In summa. if a rurall man, and ignorant of the articles of saith, shall beleeue an hereticall doctrine, which his Bishop shall teach him, he (saith Tolet) doth merit by thus beleeuing, because he is bound to beleeue it, vntill he perceiue it to be contrary vnto the Church. Neuer was this doctrine of rurall simplicitie taught by ancient Fathers, or (as we thinke) by any of their followers, before this present time. For what? Is any one bound to beleeue any man preaching an heriticall doctrine? [...]y what law? The Apostle saith, Galat. 1. 8. although we, or an Angell from heauen, shall preach vnto you otherwise then that which we haue preached vnto you, let him be accursed: and sheweth that mans conscience is bound not to whom, but to what, that is, to beleeue onely a truth, although it were taught by the Diuell; and not any person preaching heresie, although he should be an Angell from heauen. But that also such a beleeuer of heresie should merit of God by his erroneous faith, this seemeth to exceed all boūds of Christian instruction: for so simplicitie in e [...]ring should be excused, not onely à tanto, but à toto; and not this onely, but euen iustified also, and approued for (as they call it) a meritorious good. Which being granted, then that See aboue Sect. 2. lit. d. & alil [...] sae [...]. crucisige, that is, crucisie him, (which voice the people vttered in beliefe of their Priests against our Sauiour Christ) should not haue deserued (as it did) a bloudie vengeance vpon themselues, and vpon their posteritie; especially if we shal suppose that Synagogue to haue bene then the true Church, as some * Romanists haue alreadie affirmed.
8 Notwithstanding, in this error of the Iesuite there is inuolued a peece of truth, viz. that some man intangled in heresie, by reason of his simplicitie in erring (if otherwise he haue faith in the Sonne of God) may be capable of grace. To conclude, the obseruable points of this position, (to wit,) that any [Page 445] liuing in an vnsound Church may be capable of life, are these. 1. If he destroy not any maine foundation of faith. 2. If the erroneous haue not had a former illumination of truth, from the which (by want of loue to practize it) he is become an apostate. Of such an one the Apostle hath pronounced, that he is giuen vp to 2. Thess. 2. 11. beleeue lies, and his case is in a sort desperate. 3. If the ignorant be prepared to know and acknowledge the sauing truth. 4. If he haue no confidence of meriting and deseruing grace by his simple and vnaffected ignorance, but in humilitie of his soule pray for forgiuenesse. Vpon this followeth a third position
That although not all vnsound Churches, yet some are safely to be forsaken.
SECT. 4.
9 Vnsoundnesse of a Church hapneth either in maners, or in doctrine. The licence which some vse, to rent the coate of Christ by taking offence at the wicked liues of the Pastors and professors in the Church, is repressed by our Sauiours speech; Matth. 23. 3. All whatsoeuer they bid you obserue, that obserue and do, but after their works do not, for they say, but do not. The corrupt life of the worshipper cannot defile the worship which God himselfe hath ordained and sanctified.
10 Secondly, euerie corrupt custome vsed in the publike worship of God, doth not immediatly enforce a separation from that Church, except the custome be in it selfe idolatrous: for we reade how Deut. 12. high places, and groues were expresly forbidden by God, yet (as Excelsa era [...]t alti colles in quibus contra legem Dei, sed tamen patiente Deo, sub frondosis arboribus sacrificârunt: ac primùm Deut. 12. Deus ea prohibuit: Subuertite omnia loca, luco [...] comburite.—Deinde Iudicum tempore ad ea sacrificari permisit: primò Gedeon Iudg. 6.—& Saul 1. Reg. 9. & Salomō 1 Paral. 2. 3. Reg. 3. Dilexit autem Salomō Dominum, excepto quòd in excelsis immolabat.— Sigonius obserueth) were they vsed by holy men vntill the building of the Temple, as by Gedeon and Salomon; concerning which vse S. Augustine saith, that De hoc instituto sic Augustinus in librum Iudicum: Deus consuetudinem populi sui, in qua praeter eius tabernaculum tamen non dijs alienis offerebant, sed Domino suo, sustinebat potiù [...] quàm vetabat, etiam sic audiens offerentes. Vt refert Carolus Sigonius de repub. Heb. lib. 2. cap. 4. God beholding this custome of his people in offering sacrifice without the Tabernacle (yet not to other gods, but to himselfe) did suffer rather then forbid it, and graciously heard those that offered it.
11 Thirdly, if the corruption be doctrinall, this may be considered either as it is vniuersally held, or but either by a lesse or more common exposition. In this second respect there can be no iust cause of diuision, as the abouenamed examples of the See aboue Sect. 2. Churches of the Iewes, Corinth, Galatia, Ephesus, Thiatyra, and Sardis do warrant vs. God may not be forsaken, because the diuell standeth at his left hand; the Lords barne must not be set on fire, because of the chaffe; the fold of Christ his sheepe must not be forsaken for the companie of goats, nor his net of sound fishes broken, for the mixture of the putrified and corrupt. Abell may offer his sacrifices with Cain, the penitent Publicane say his praiers with the Pharisee, Christs disciples communicate with Iudas, euen then when they haue a signe that this is he, viz. who was guiltie of the highest treason that euer could be imagined. But when we shall find that the error of doctrine either concerning Gods worship or points of faith, is generall, and not onely in the profession (that man may retaine a libertie [Page 446] of not allowing it) but also in prescription & exaction; thē is the doore opened for Apoc. 13. 4. going out, then is the time of Leuit. 13 46. Secede, 1. 5. separation from leprosie, then are we forbidden to Hos. 10. 15. & 5. & 8. ascend vnto Bethauen, the house of vanitie, although it shal carrie the name of Bethel, which is, the house of God: and many such like warrants we haue from the blessed 2. Cor. 11. 3. & 1. Pet. 1. 2. & 1. Tim. 6. 4. & 2. Tim. 2. 17. Apostles. This point hath begot a fift, viz.
That the obiected testimonies of Protestants, for the auouching the truth of the Romish Church, do no more aduantage our Aduersaries, then it may do any heretiks, who haue not directly destroyed the fundamentall points of faith.
SECT. 5.
12 If any shall but peruse the same Treatises, from whence the fore-named testimonies haue bene borrowed, for proofe, that some dying in the vnitie of that Church, may be saued, he shall find them all protest against the doctrine and the worship which is commonly professed & practized therein, as being in their iudgement idolatrous and Antichristian, and holding it a damnation to themselues to consent thereunto: but yet they (not daring to close the armes of Christ, which were stretched out vpon the Crosse to embrace all that without obstinate blindnesse of error in points of faith, or purpose of continuance in any knowne sinne, shall with Thomas touch by faith the print of his sides, and haue their consciences dyed in his precious bloud) haue conceiued (as they ought) a saluation for such, not onely in the Romish, but in other erroneous Churches; being taught not vtterly to despaire of that soule which doth not despaire of the mercie of God in Christ, but shall by faith (as the woman with the bloudie issue did) Matth. 9. touch but the hemme of his vestment▪ for who knoweth how great that vertue is which may issue from him who hath Coloss. 2. 9. all fulnesse of the godhead dwelling in him bodily?
13 And so much lesse may we despaire of some of the members of the Romane Church, by how much more euident it is, that notwithstanding they write in their bookes of a perfect iustification by inherent iustice, yet is not this radicall in their hearts: for by their practise at the houre of death, euen then when they presume that they are to performe the act of Martyrdome, they, renouncing all confidence of their perfectnesse, do cast anchor, with vs, vpon the mercie of God in his Christ, and our Iesus, for the full remission of sinnes.
14 Howsoeuer, the testimonies themselues, and the reasons which are annexed, do plainly shew, that the aboue-cited Protestants yeeld no more securitie vnto the Romish Church, then they do vnto any other, wherein there is a true Baptisme, and the profession of the chiefest Principles of faith. Hereunto we annexe a sixt position, viz.
That the Church of Rome is not properly the Catholike, but a particular Church: and is therefore as other Churches, subiect vnto errour.
SECT. 6.
15 We heare their Cardinall defend this custome vsed of the Romanists, [Page 447] which is (without the Creed) to call the Solemus extra Symbolum cum veram fidem aut Ecclesiam describibimus, cam Catholicam, Aposto [...]icam, Romanam appella [...]e. Bellar. Appendice ad lib. de Summo Tent. cap. 5. annexed to his Trac [...]ate De Indulgentijs true Church, the Catholike, Apostolike, Romane Church: which if it were equiualently to make the Catholike, that is, the vniuersall and the Romane synonymies, & of an equall extent and signification (which they do by reason of the vniuersall iurisdiction which they attribute vnto the Pope) this will be no lesse a solecisme, then to confound these two termes vniuersall and particular: because, as our [...]rra [...]e posse vnamquamque particularem Ecclesiatr. Waldensis doctr. fid. tom. 1. lib. 2. cap▪ 19. Turrecremata, Sum. de Eccles. l. 2. c. 91. Verratus Opuse. de vniuersali Eccles. cap. 5. & 18. Alphonsus Castrius aduers haere [...]. l 4. tit. De Concilio: & lib. 6. tit. de Ecclesi [...], haeres. 2. Petrus Sotus assert. Cathol. fid circa artic. confess. Wirtemb. Cap. de Concilijs, alijue ipso [...]um signife [...]i agnoseunt: Ecchius Enchirid. locorum commun. Tit. 2. Hosius confess. Cathol. [...]id. cap. 24. At Romanam Ecclesiam particularem esse, fateantur ijdem omnes necesse est; affirmant partim corum: Turiec [...]emata po [...]o ex Papa Canone demonstrat, & Waldensis, asterens errare posse particularem, exempli loco Africanam & Romanam non [...]nat. Quis per Romanam Ecclesiam vnquam intellexit aut vniuersalem Ecclesiam aut generale Conciliū? inquit [...] hierarch, Eccles. li [...] 6. ca. 3. The Protestant author reciting these testimonies, I cānot presently call to mind, but the matter (no [...]) w [...]ll [...]e euident [...]ut of the particular quotations themselues. Doctor hath proued from the confessions of many Romanists (such as were Waldensis, Cardinall Turrecremata, Veratus, Alfonsus de Castro, S [...]tus, Ecchius, Hosius, and Pigghius) the Church of Rome is a particular Church, and therefore, as other particular Churches subiect vnto error, as containing but one particular diocesse distinct from all others.
16 And although they teach that the Ecclesia particula [...]is Romana non potest errare in side. Bellar. lib. [...] d [...] R [...]m. Pont. cap. 4. initio. Church of Rome cannot erre in * See the Sect. following. faith, as a probable ground of that priuiledge which their lesuite Valentia alledgeth, that Quaestio est vtrum Petri successor in vniuersali Ecclesiae cu [...]â is sit, qui Rom. Pontifex, & ex quo iure?—Verum ex diuino iure Christus voluerit vt hic successor esset Petro Rom. Episcopus:—an sold [...] humano,—re [...]ert non parum hocscire. Nam si tantùm iure Ecclesiastico, possit fieri, vt vniuersalis Pastor Ecclesiae sit—non Romanus, sed Antiochenus, vel nullius, particularis determinatè.—Atque etiam ex hac quaest [...]one pendet, vt postea patebit, quomodo illud Ecclesiae Romanae priuilegium intelligendum sit, cum ab ea dici sole [...] recta atque Apostolica sides non possit desicere: sicut [...]am exempli causa in Ecclesia Constantinopolitana.—Supposing Christs institution. Quâ quidem ex re sequitur, n [...]nqurn o nuinò [...]uturum, vt ij à recta fide desciscant, qui fidem sequentur eius qui legitimus erit atque permanebit Episcopus dioecesis Romanae, siue is in illius dioecesis loco maneat, siue alibi, &c. Greg. Valent. Ies. Analys. lib. 7. cap. 12. per totum. Adding for proofe that his seate at Rome is ex institutione Christi, opinionem Cam, Driedoms, & Turrecrem. the successor of S. Peter, and vniuersall Bishop of the Church, was by the ordinance of Christ appointed to be the Bishop of Rome, and not by any humane authority: yeelding in effect this consequence, viz. if it were possible that the Papall authoritie might be translated vnto some other diocesse, as vnto Antioch, or else-where, then could not the Church of Rome pretend any priuiledge of neuer erring from the true faith. Quòd Episcopus Romanus, quia Romanus est, sit Petri successor, ex facto Petri o [...]tum habuit, non ex prima institutione Christi: nam potuisset Petrus nullam sedem particularem sibi vnquam eligere. Bellar. lib. 2. de Rom. Pont. cap. 12. §. At verò. Senten tia est Dominici de Soto, rationem Dominicae successionis iure Ecclesiastico tantùm ann [...]xam esse Episcopatui Romano. Valenti. in. Ies. quo suprà. But the Bishop of Rome (saith Cardinall Bellarmine,) was not appointed by Christ to be the successor of S. Peter, as he was Bishop of Rome: whence by due inference it will follow, that therfore the Romane Church, as it is the Romane Church, hath no speciall prerogatiue that it shall neuer apostate from the faith. From this doth issue a seuenth position, viz.
That to be separated from the communion of the Romish Church, is not in it selfe damnable: proued by the confessed examples of glorious and ancient Churches and Fathers.
SECT. 7.
17 The supreme challenge, which our Aduersaries make, and which with an vniuersall consent they haue erected as the arch-pillar of all the Romane [Page 448] faith, is to professe, that Vnio membrorum cum capite (Pontifice Roma [...]) est nota Ecclesiae Catholicae. Bellar. lib. 4. de Eccles. milit. cap. 10. the vnitie and subiection vnto the Pope of Rome is an infallible note of the true Church, Summo Pont [...]ici ea debetur ab omnibus obedi [...]ntia. vt nulli liceat e [...] communicare, cu [...] pro a [...]bus suis inimicus ipse extiterit, nec in Ecclesia esse poterit, qui eius Cathedram deserit. Decret. part. 1. dist. 93. C. Obedientiam. Respondeo, neminem posse, etiamsi velit, subesse Christo, & com [...]nicate cum Ecclesia coelesti, qui non subest Pontifici, & non com [...]unicat cum Eccl [...]sia militante. Bellar. lib. 3. de Eccles milit. c. 5. §. Re [...]p. neminem. without which there can be no hope of saluation: calling euerie separation from this head a spiritual Schisma est rebellis separatio ab Ecclesiae capite, & Vicario Christi. Tolet. I [...]s. Instruct. Sac [...]rd. l. 1. c. 19. pag. 63. rebellion, catechising their new proselites to beleeue, that The [...]ph. Higgons in his late Treatise entituled, Trie before you trust. the tru [...]st formalitie and essence of a Pap [...]st is his vnion and coniunction which he hath with the Pope. But alas the disto [...]ted and crooked thoughts of factious spirits, who care not to publish so dismall a doctrine, whereby it must necessarily follow, that they pron [...]unce the soules of all those famous Churches of Asia, and many also of the West parts of the world, damned; who had after the daies of the Apostles opposed thems [...]lu [...]s against Victor the then Pope of Rome and (as hath bene A Victore Pontifice omnes Ecclesiae Asiae excommunicatae erant. Bellar. lib. 3. de verbo Dei, cap. 6. §. Secundo. See these proued aboue, lib. 2. cap. 22. Sect. 1 [...]. Victor excom [...]unicationis sententiam contra pertinaces exequutus est. [...] tom. 1. Conc. fol. 133. col 1. con [...]essed) endu [...]ing and contemning his excommunication, the most of them giuing vp thei [...] liues for the testimonie of the holy faith, end haue euer since bene honoured with the memory of holy Martyrs throughout the Christian world, and not heard of to haue euer sought or desi [...]ed the Popes absolution.
18 So likewise from the same doctrine we must r [...]ckon S. Cyprian and all the foure-score Bishops of Carthage (and their people,) who haue bene See [...] lib. 2. cap. 21. Sect 4 & Sect. 5. confessed to haue opposed themselues in a Councell against Pope Stephen and his Councell, and the same Pope to haue d [...]ni [...]d them his communion. The chiefe of which Church, S. Cyprian, is likewise acknowledged to haue died a noble Martyr of Iesus Christ, and (for ought that can be found in any storie) without recantation of his opinion, or the Popes r [...]nciliati [...]n vnto him.
19 What shall we say of S. Augustine and the whole Church of A [...]rick [...], [...]uē two hundred Bishops assembled in a See hereafter cap. 8. Councel, See lit. 1. and the troups of Martyrs in that Church, who ioyntly impugned the iurisdiction which the Pope then challenged concerning appeales vnto Rome? Whereunto our Aduersaries vouchsafe this answer, saying, We are not bound to allow their decrees. This point is worth the handling, therefore will we lay open the matter at large.
20 Some hundreth yeares after this opposition vnto the Papall claime of Appeale, Eulalius Bishop of Carthage submitted himselfe vnto Pope Boniface the second; whereupon the Pope doth not a little insult, calling the former Affricane Bishops, Postquam Asri per centū annos in schismate per euer âssent, tandem excit [...]uit Deus Fulalium, qui cam Ecclesiam don [...]um red [...]xit. [...] secundi. schismaticks, who for the space of an hundred yeares, (as his Epistle reporteth) had withstood his pretended iurisdiction. Gladly would we vnderstand what our Aduersaries will say vnto the seuere sentence of Pope Boniface.
21 Cardinall Bellarmine answereth, that he R [...]spondeo, valde mihi suspectas eas esse, (Bonifacij & [...]ulalij) Epistolas. Bellar. lib. 2. de Rom. Pont. cap. 25. ad sin [...]m. suspecteth this Epistle of Boniface to be counterfeit. Cardinal Baronius is more peremptory: Quid improbè improbus finxit impostor (vehementiùs enim com [...]ueor in eos, qui mendacijs labefactant, quam se puta [...]t sus [...] lisse, Dei Ecclesiam) quid, inquam, ille qui sibi persuasit hoc t [...]mpore scissam peni [...]us fu [...]sse Ecclesiam Africa [...]am [...] Re [...] na.—Quae Epistola nisi [...] conuinci posset, [...]la [...]è ex Eccles [...]a [...] h [...]ae albo expungenda suissent Sanct [...]rum [...] Ma [...]rum agmina, q [...]i in persecutione Vandalica pro s [...]de Catholica magna gloria certantes, [...] palmam: del [...]ndi [...]ue▪ ariter forent ex Ecclesias [...]icis tabulis [...]ra cla [...]ss. C [...]n [...]esso [...]es, qui p [...]r illud spacium anno [...] [...] in Africana Ecclesia claru [...]re, doctrina & vitae conspicui. Barontus Tom. 5. Anno 419. num. 92. 93. What an impostor was he who forged this Epistle? For I am greatly offended (saith he) with thē who ouerthrow [Page 449] (meaning the Romish) the Church, which by lying they meant to establish, by affirming that the Church of Affricke was diuided from the Church of Rome: whereupon it must sollow that we must raze out of the Catalogue of Saints those worthy not Confessors onely, but also Martyrs among the Affricans, who died for the profession of Christ in the persecution of those times, and were famous both for learning and godlinesse. So he.
22 But contra [...]iwise M. M. Harling against E. swell, Art. 4. [...] 28. Harding maintaineth the foresaid reconciliation of the Church of Affricke (after the schisme therof for the space of an hundred yeares) by the submission of Eulaluts Bishop of Carthage, from this foresaid Epistle of Boniface, wherein the Pope gaue thanks vnto God for restoring of those Affricane Churches vnto the Catholike Church. Whereupon he inferreth an ancient acknowledgement of the Primac [...] of the Bishop of Rome. So likewise their Iesuit Turrian to the same purpose, saith, that Quod [...] Patres Carthagenenles tunc peccarunt, posteà successores cotum [...]. Turrianus Ies. as he [...]cited by Sadad. part. after a [...]. ad Repetit. Turrum. pag. 430. the successors in that Church of Affricke did correct the offence which those predecessors had made. And their Iesuite Costerus vrgeth the same Epistle of Boniface for proofe of the same Rectè & pro officio secetunt Rom. Pontifice [...]: malè autem Africani, qui etiam tunc (vt testatur Bonifacius 11. epist. ad Eulalaum) meditari vide bantur detectionem à Romana: de, suo magno malo: vt qui pausò post in Vandalorum & Arianorum potestatem vene [...]nt: non subscripsie autem accrbis illis literis B. Augustimus, qui summasemper vene [...]atione Apostoheam sedem Romanam coluit, Costerus Iesuita E [...]hirid. de Summ. Pontif. Ob 10. pag. 159. Here Costeru [...] would gladly exempt Augustine from the act of subscribing vnto the decree of that Councell, but [...], and without any witnesse. defection or schisme of those Africanes from the subiection of the Pope. And of all others their Lindanus doth herein most busily bestirre himselfe: Caeterùm hanc Bonitacij 11, epistolam esse genuinam & minim: supposititiam, satis super ue arguit, quod ante annos 500. tal [...]s indubitatò credebatur. Ex ca enim Gratianus capitulum recitat non exiguum. Antoninus quoque Florentinus veterum rerum studiosus peruestigator, nobis attestator rem hanc longé verissimam: Sub hoc Pont (inquit) Bomfacio 11. venit Romam relatio ab Africanis Episcopis, qui de vnanimi voluntate atque Concilio deliberauetunt atque constituerunt, vt Carthag mensis Episcopas omnia constitueret, at que faceret de Concilio Romanae & Apostolieae sedis. Cuius ex Africanae constitutionis vi Eula [...]ium Carthaginensem videre est compulsum, vt Rom. Ecclesiae seu capiti reconciliaretur, à quo per annos circiter centum sacrilega illa sub Aurelio Carthaginensi detectione [...]e [...]e subdux [...]rant.—Quare qui hanc Africanae Feelesiae reconciliationem hac Bonifacij Epistol [...], & [...]ulalij Carthagmensis supplicatione, Antonimue historia contestatam, seu sictitiam rident, quid, quaeso. nobis, imò sibi, relinquent saluum ex omni Ecclesiasti [...]ae antiquitatis historia, quo res pridem in Ecclesiae negotijs gest as nostri secul [...] Academic [...]s probent, atque corroborent? I [...] Panopl. Euang. lib. 4. cap. 89. sine. Certè cùm paulò posteà omnes Afrorū Ecclesiae ab Artianis, qui totā Alatico duce occupârant Africā postiderentur, quae aut in Donati desciuerant schisma ad 400. iam ipso Augustino adhuc superstite, aut profectò á recto declinarant, non mirum est totam Africam per ominem illam Vandalorum captiuitatem fuisse sclusmancam, atque à toto Christi corpore Ecclesia d [...]lsam. Quare cum Deus opt. Africanae tandem post annos circiter 100 benignus misereri, deletis dudum per Belisarium Wandalis, constituislet, ei bulalium donauit Archiepiseopum, qui membr [...]istius adeò nobilis vniuerso reliquo Christi comungeret corpori. I [...]danus thid. If this storie (saith he) confirmed by the Epistle of Pope Boniface & other ancient Records, be to be called into question, then what haue we in all Ecclesiasticall antiquitie certaine and vnquestionable for the confirmation of any matter which cencerneth the state of the Church?
23 From this spirit of contradiction, which hath thus possessed the principall Doctors of the Romish Church, our reader wil presently obserue, that if the Epistle be false, then all such like Papall Ecclesiasticall stories which are brought in for proofe of the Primacie of other Popes, may be as iustly suspected (as Lindanesheweth) to be meerely forged and foysted stuffe. And if we shall admit it as true, then (as their Baronius argueth) all those Africanes, whose names the Church hath recorded among the holy Confessors & Martyrs, must no more be called Martyrs, but schismaticks, and be iudged to be Cùm praesertim certum exploratumue sit, nullam esse posse schismaticorum coronam & praemiū, quae non—nisi dentur in Ecclesia Catholica—Cum si eius Bonifacij stare posset Epistola, corruere necesse esset ex ca parte Dei illam structuram quae tot Martyrum & Confessorum viuis esset aucta lapidibus. Baronius quo suprà, num. 93. not crowned with blisse, but damned in hell; and all for the maintenance of the Papall prerogatiue.
24 Do we not now see into what a miserable perplexitie our Aduersaries [Page 450] haue driuen themselues? The one side defend the truth of that storie, and had rather that multitudes of Martyrs should be accounted reprobates, then so euident a testimonie for the Popes Primacie should perish: the other side, lest that the example of those orthodoxall Churches and worthie Martyrs who neglected the Popes communion, might preiudice his Primacie, do reiect the Popes Epistle as fabulous. The issue of all which will be this, that if the story be false, then the principall euidences which our Aduersaries vsually suggest, for proofe of the Papall Primacie, incurre the suspicion of falshood: and if the storie be true, then must we either pronounce damnation vpon the soules of faithfull Martyrs, or else in some cases contemne the Popes excommunication, and Romane communion.
25 But be this Epistle of Pope Boniface either true of false, this we know, that the vnquestionable See hereafter. storie which they haue recorded in the bodie of their Councels, sheweth plainly, that the Bishops of Africke, among whom S. Augustine was principall actor, did resolutely conclude and decree against the Popes claime of appeales vnto Rome. So that if after this the Pope did not excommunicate them, it was because he then thought, that he had no such authoritie: and this is no small wound vnto the Primacie. But if they were therefore excommunicated, & notwithstanding still continued in that opposition, then the examples of so graue, learned, and holy Bishops, and their sucsessors, faithfull confessors and Martyrs (who for the hope of saluation yeelded vp their deares [...]liues, and are now acknowledged for Saints in glory) do all preach against the foresaid principall article of the now Romish faith, which holdeth the subiection and vnion with the Pope of Rome, to be necessarie vnto saluation.
26 Furthermore, if this article shall stand for credible, then no lesse fearefull a doome must also seise vpon millions of soules, which haue for many ages died in the Greeke Church, which both anciently, and at this present are diuided from the Romane iurisdiction, and are by our Aduersaries called schismaticks euen at this day: but yet (as some of them affirme) Alij verò opinantur Graecos solùm esse schismaticos, non haereticos: Schismaticos quidem quia à Rom. Pontificis iurisdictione & potestate se subtrahunt; haereticos non item, quontam in praedictis fidei articulis potiùs nomine quim re à Rom. Ecclesiae sensu dissentiunt: (the maine point) Dicunt Spir. S. à Patre per [...]iluim procedere ab omni aeternitate. Afterward the Iesu [...]te himselfe, when he hath reckoned all that seemed to him erroneous in the Greeke Church, passeth no deeper censure vpō them then peraduenture hereticks. Quicquid fit de hi [...]ce fidei articulis, in quibus multi Graeci & alij, Orientales fortâsse, malè fide errant, & proinde haeretici sunt. Azor. Ies. [...]ist. Moral. part. 1. lib. 8 c. 20. §. Decimò quaeritur. onely schismaticks, not hereticks. But why schismaticks onely? Because (saith our Aduersarie) they do not acknowledge the Popes iurisdiction ouer them.
27 The like might be said of other the remote Churches of Assyria, and else-where: wherein are innumberable professors, which beleeue in Christ the Sonne of God, and do (as D. Field in his 3. booke of the Church. one hath shewne) keepe the true foundation of Christian faith: and must euerie one of these likewise perish for want of a dependance vpon the Romane Sea? Do not rather all these examples of Churches, in number so many, some in time so ancient, so large in extent, and most of them in their memory so famous and gracefull, plainely tell vs, that this credo, &c. (that is, Sanctam, Catholicam, & Apostolicam, Romanam Ecclesiam, omnium Ecclesiarum matrem & magistram agnosco; Romanoue Pontifici, beati Petri, Apostolorum Principis successoris, ac lesu Christi Vicario veram obedientiam spondeo, ac iuro, Et pa [...] lo post: Hanc veram Catholicam fidem, extra quam nemo saluus esse potest. Bulla super forma iuramenti, annexa Conc. Trid. I beleeue the Church of Rome to be the Catholike Church, the Bishop thereof ordained by Christ, the chiefe Pastor ouer my soule, vnto whom vpon paine of damnation I owe subiection) neuer entred into their Creed?
28 And we may doubt how France may be censured, whose King did account no better of the Councell of Trent then of a Rex Christianissimus negabat se habere hunc consessum (viz. Conc. Trident.) pro Oecumenica & legitimè congregau Synodo, sed magis pro conuentu priuato. Thuanus Tom. 1. hist. lib. 6. Anno 1551. pag. 601. priuate conuent, the authoritie [Page 451] whereof hath not bene fully acknowledged of the Romanists in France vntill this day.
29 By this any may perceiue what is the mercilesse ambition of our Aduersaries defence, who for the establishing of the safetie of one only Romane Church, do peremptorily, not onely exclude all the Churches of Protestants in France, Germany, England, Scotland, Polonia, Denmarke, Heluetia, Hungarie, Sueuia, and other places, from all hope of life, but also, by the same consequence, all the Asian Churches, when they were watered with the bloud of glorious Martyrs; besides many orthodoxall soules in other Churches (which haue bene at all times innumerable,) who haue not subiected themselues vnto the Romane Papacie.
30 And now we referre this case vnto the wisedome of our Christian Reader, to iudge which professors stand in more absolute and Catholike vnion with Christians; whether Protestants, who discerning betweene mens erros and their persons, do so farre communicate in their hope with all Christians, who liuing a godly life, do fundamentally professe the faith of Christ: or the Romanists, who for the aduancement of one Church, do deliuer vp vnto Sathan, and vnto desperation, all other Christian Churches and Professors in the world. This consideration hath begotten an eight position, viz.
That the foresaid pretence of necessarie Vnion with the Romane head and Church, will proue either the same Romane head or else the Romane Church to be schismaticall.
SECT. 8.
31 Now cometh in a conflict, wherein we find the Romane bodie and head, that is, a Councell and the Pope, like vnto Iacob and Esau, striuing for the birthright and preeminencie: Nos defendimus summum Pontificem simpliciter & absolutè esse supra Ecclesiam vniuersam, & supra Conc [...]lium generale: ita vt nullum supra se Iudicem agnoscat. Bellar lib. 2. de Conc. author. cap. 17. in principio. We defend (saith Cardinall Bellarmine) that the Pope is absolutely aboue the vniuersall Church and generall Councell, not acknowledging any Iudge ouer him. And that Haec, quamuis nullo Decreto publico definita est, tacito tamen Doctorum consensu (vt aliae quaestiones in Ecclesia olim ortae non paucae) plané definita est, vix vno ampliùs doctiore Theologo aliam de hac re sententiam tenente,—quàm Papam Concilio, veluti caput corpori, praeesse. Stapl. doctr. princip. lib. 13. cap. 15. §. Dixeram tertiò. the Pope is aboue a Councell (saith D. Stapleton) it is now defined by the secret consent of all Diuines, scarce any one holding the contrarie. But if any should preferre the authoritie of a Councell before the iurisdiction of the Pope, Qui Concilium vniuersale Pontifice superius faciunt, pugnant illi reuera (licet non aduertentes) cum certissima fide de D. Petri ac Rom. Pontificis in Ecclesia primatu. Gregorius de Valent. Analys. lib. 8. cap. 7. §. Atque hinc. pag. 87. col. 2. they (saith their Iesuite Valentia) do thereby oppugne the vndoubted faith of the Primacie of the Pope.
31 We doubt that this their doctrine, which is now so vniuersall in that Church, will proue the Pope and his defendants to be schismaticall: for in the Councell of Basil the case was thus collected out of S. Hierome & Augustine, & the two ancient Popes: viz. that it is necessarie Probatur authoritatibus Papam subesse Concilio, Si authoritas quaetitur (inquit Hieron.) orbis maior est vrbe.—Ex hinc si mater omnium fidelium est Ecclesia, Romanum etiam Pontificem in silium habet. Aliâs verò (sicut beatist. Augustinus praedicat) nunquam habebit Deum Patrem, qui Ecclesiam noluerit recognoscere in Matrem. Quod Anacletus intelligens, Vniuersalem Ecclesiam (Canonistae sciunt) Matrem suam appellac, & Cali [...]tus sicut silius ait se venire implere voluntatem Matris nostrae, quae est Ecclesia. Vnde apparet tanto superiorem esse Ecclesiam Pontifice Romano, quanto est matre inferior filius.—Paulò post: Maximè Rom▪ Pontificem subiectum esse Ecclesiae, Christi verba ostendunt, cum Petrum futurum Papam ad Ecclesiam [...]emittit,—quam si Pontifex non audiat—tanquam Ethnicus & Publicanus haberi debeat, Brugensis Episcopus in Conc. Basil. Aenae as Syluius de gest. Conc. Basil. lib. 1. §. Multis. sol. 5. that the Pope should be [Page 452] subiect vnto a Councell, for if the Church be a Mother, then must the Pope acknowledge himselfe to be her sonne: otherwise, how shall he haue God for his Father? This our Sauiour shewed when he said vnto Peter [Tell the Church:] which authoritie if the Pope shall contemne, he ought to be accounted as an Ethnicke and Publican. Which argument Cardinall Cusanus doth further prosecute from another sentence of S. Augustine, wherein he requireth the Potestas Concilij est supra Papam.—vnd [...] Augustinus in epist▪ ad Glorium & El [...]sium in causa Caeciliam, de Miltiade Papa dicit;—Si Iudices tuos m [...]os fuisse putemus qui Romae iudicarunt, restat Conc pleparium, vbi cum ipsis Iudicibus causa [...]git [...]ti poilit. Card. Cusanus Concord. Cathol. lib. 2. cap. 17. pag. 737. iudgement of a Councell in determining of a case, after that the Pope had deliuered his sentence.
33 But why should not they assent vnto the conclusion of the Councell of Basill, defining as Veritas est Catholicae fidei, sacrum generale Conc. supra Papam, & aliam quemuis potestatem habere. [...] vt est apud Aeneam S [...]lu [...]um in com. [...] ▪ l. 2. Qui pertinaciter his veritatibus se opponit, haereticus est censendus. Ibid. Conclus. 3. a Catholike truth, that a generall Councell is aboue a Pope: pronouncing him an hereticke that shall contradict this conclusion? Wherunto our Aduersaries answer, that Concilium Basiliense licet à du [...]bus Pont▪ ficibus Martino 5 & Eugenio 4. indictū, initio multa legitimè & piè sanxerit, tamen quia postea ab Eugenio Ferrariā primū, dei [...]d [...] Florentiam translatum obtemperate noluit, nec [...]raecorum dissidijs componendis cum caeteris Latinis [...]piscopis vnan [...]miter incumhere—ex hac sane posteriori parte non Conc. legitimum, sed Conciliabulum iniquum censendum est. Stapleton▪ doctrin. princip. lib. 13. cap. 15. §. Dixeram 4. although this Synode was appointed by two Popes, so that at the beginning therof it may be held for a lawfull Councell, yet in the latter part it is to be accounted no better then a wicked conuenticle, because they refused to obey the Pope in translating the Synod from Basil vnto Ferrara, and after that vnto Florence. But this answer is too calumnious: for in the same Councell (recited by their Surius) Pope Eugenius is recorded to haue Responsio Synod [...]lis ad fundamenta & rationes 1. & 2▪ Sessionum Conuenticuli Fe [...]rariensis, ostendens quòd Papa erigendo ipsum Conuenticulum introduxerit schisma in Ecclesiā Dei. C [...]ncil. Basil▪ Epist. Synodal. apud Surium Tom. 4. Conc. pag. 177. Paulò post in epist.—Octauâ Sess. declaratum est, si Rom. Pontifex aliud Concilium erigeret durante isto, non fore Concilium, sed schismaticorum conuenticulum—Insuper praecepit sancta Synodus per praefatum Decret. 12. S [...]ssionis, vt dissolutionem (Synodi Basiliensis) per eum attentatam reuocaret, & hoc sacrum Basiliense Co [...] legitimè inchoatum declararet, à tempore huiusmodi inchoationis continuatum fuisse, & esse, prosecutionem semper habuisse, ac habere debere: quod ni faceret infra terminum 60. dictum, extunc esset ab omni administratione Papali suspensus; tandem monitioni paruit.—Hoc declaramus per suas literas more Rom. curiae bullatas, de consilio & assensu Cardinalium, &c.—Sed heu dolor, rursum vniuersam pertu [...]bat Ecclesiam, &c. Ibid▪ pag. 179. promised vnto that Synod by his publicke Bull, that he would not dissolue or translate that Councell of Basil vnto any other place. Which Councell also was embraced by the Concilium Basiliense ita per doctiss▪ atque optimos Academiae Parisiensis Doctores laudatur, ita extollitur, ita omnibus Christi sidelibus imitandum proponitur, ita demùm (& id quidem vero verius) apertò approbatur▪ ac confirmatur, [...]t nihil fermè suprà, &c.—Qui legit appellationem eminentiss. Vniuersitatis Paris. contra Leonem 10. inueniet sanctiss. Concilium Basiliense. Orthuinu [...] Gratius Prae [...]. ad Lectorem, ante app [...]llat. in Fascic. rerum expetend. sol. 34. Vniuersitie of Paris as right worthie and sacred: and in the foresaid d [...]cree did accord vnto the Canon of the Councell of Constance, wherein it was defined, that [...]t primò quòd ipsa [...]ynodus in Spiritu sancto congregata legitimè, generale Concilium faciens, Ecclesiam Catholicam militantem repraesentans, potestatem à Christo immediatè habet, [...]ui quilibet cuiuscunque status vel dignitatis, et [...]amsi Papalis existat, Obedi [...]e tenetur in his quae pertinent ad fidem & extirpationem dicti schismatis, & reformationem generalem Ecclesiae Dei in capite & in membris. Conc. Constant. Sess. 4. apud Surium. euerie one of whatsoeuer ranke or degree, yea although he [...]e a Pope, is bound to obey the decrees of the Councell in all things which concerne either doctrines of faith, or reformation of manners. Which Causa dubitandi (speaking of the Councell of Constance) fuit▪ quia non diuino, sed humano iure, & positiuis Ecclesiae decretis Primatum Rom. Pontisicis niti sensetunt. Stapleton▪ d [...]ct princip. lib. 13. ca [...]. 15. pag. 547. they said (saith D. Stapleton) because they thought that the Primacie of the Pope was not ordained by God, but by man. Hereby (as their Iesuite See aboue. Valentia hath taught) impugning the Primacie of the Pope. But who were actors in this Synode? Concilium Constantiense—cùm in [...]o essent multi non solùm Episcopi & Ar [...]chiepiscopi, sed [...]tiam Cardinales. Bellar. lib. 1. de Indulg. cap. 11. §. De legatis. There were in it Bishops, Archbishops, and Cardinals, who did with full consent conclude against the now assumed Primacie of the Pope.
34 Now then, if the whole torrent of learned men of the Church of Rome, in the time of the Councell of Constance, did hold it necessarie for the [Page 453] Pope to submit himselfe vnto a Councell (which the Councell of Basil from the testimonies of Fathers did likewis [...] conclude, iudging euerie Pope a schismatick who shall resist it:) how is not that vnion a schisme, which is contrarywise professed among them at this day? We passe ouer the diuerse schismes which were in that Church by Anti-popes, when it was ha [...]d for any to discerne, who was their head, one of these Respondeo, schismata fuisse plurima, numero 24. aut 25. ad summum: sed ex illis plurimis vnicum tantùm fuisse, quod annis 40. perdurauerit. Stapleton. d [...]ctr. princ. lib. 13. cap. 15. §. Dixerā quintò. Schismes continuing (as D. Stapleton saith) fortie yeares. Wil now our Aduersaries be so rigid as to condemne to the pit of hell all those soules, who in these great distractiōs, by reason of ignorāce, did not yeeld their subiection vnto the true Pope? Hitherto haue we omitted the See aboue l [...]l. 1. cap. 9. ancient Brittans, who are acknowledged to haue held the truth of religiō; notwithstanding their no subiection to the See of Rome. The case standing thus with the Romanists, some peraduenture may require of vs a ninth position.
That the Protestants, notwithstanding their dis union from Rome, may be, and are in the state of saluation.
SECT. 9.
35 Cassander was a learned author, and defended the state of the Romish Church; as for example, Nihil t [...]m di [...]è in Pontisices nostros dici potest, quod non in sacerdotes Iudaici populi conueniat: quorum tamen improbitas non effe [...]t cuo min [...]s [...]rè Dei populus esset, qui eorum gubernationi subijci [...]batur. Cassander Consult. a [...]t. 7. [...]a. 48. No wickednesse (saith he) can be obiected against our Popes, which might not aswell haue bene imputed vnto the Priests of the Iewish Synagogue, to whom, (notwithstanding their impieties,) the people of God did acknowledge s [...]biection. This is most true, for it is singular and Pharisaicall wickednesse indeed, to seeke a bill of diuorce against any Church onely for the wicked manners of the Pastors therein, as hath bene See aboue. shewne. But what if any shall not go out, but be put out of that Church by the Pope vniustly? Dicent aliqui s [...] non exisse, s [...]d ini [...]st [...] repulsos fuisse: quod vt co [...]cedatur, non tamen [...]in [...]ulum pacis [...]um vniuersa Christi [...]cclesia erat ab [...]umpendum, sed a [...]mo & voluntate vnitatis studiū retinēdū; quēadmodum Cyprian. cùm se suos (que) à Stephano vrbis Romae Pont▪ iniustè damnari putaret, nō tamen à consortio & societate illius Ecclesiae recedendū s [...]bi putabat; & habebat ille quidē non leues discessionis causas▪ cum Ste [...]h. Episc▪ v [...]bis Romae [...]ū à sua cōmunione, quod in [...]p [...] erat, repelleret, & Episcopos ad ipsum ex Africa legatos nec ad sermonē communis colloquij admitteret; & praeceperit vniuersae fraternitati▪ nequis [...]os in do [...]um suam reciperet,—sed & tectum & hospitium negar [...]tur. Insuper Cyprianum pseudochristum & dolosum opera [...]ium diceret. Haec scribit Firmianus Episcopus è Cappadocia ad Cyprianum, cuius Firmiani meminit, Euseb. hist. lib. 1. cap. 3. & 4. ad quem▪ & caeteros eius regionis Episcopos Stephan [...]s scripsit, non esse communicandum ijs, qui ad haereticos transeuntes rebaptizant. Cyprianus tamen in illo sententiarum dissidio pacis & vnitatis vincu [...]m constantissim [...] retinebat, causamue suā summa cum animi moderatione defend [...]bat.—Et Paulinus quoque Nolanus episcopus vir religiosiss. cum de Clericorum Rom. Ecclesiae in se inuidia & odio, & vrbici Papae superbia quereretur, qui eum à suo consor [...]io segregare dicebantur.—Quoniam (inquit) oderunt me gratis, quod ad me pertinet, [...]um ijs [...]tiam qui oderunt pacem meam, mente pacisicus sum.—Horum modestiam & mansuetud [...]nem si qui hodie quoque i [...]tarentur, etiamsi ab Ecclesiae societate seclusi viderentur, & in aliquo errore per ignorantiam versar [...]ntur, non putarem [...]amen ab interna illa Ecclesiae societate, quam animo & voluntate colerent, alienos esse habendos. Cassander quo supra, pag. 49. 50. 5 [...]. Yet (saith he) must not he dissolue the bond of vnitie with the vniuersall Church, but in his will and desire affect the vnion thereof, as S. Cyprian did, whom Pope Stephen (as much as lay in him) remoued from his communion: and also as the [...]ishop Paulinus behaued himselfe, when he heard that Pope Vrbicus and his Clergie had, in pride and hatred, denied him Christian fellowship; notwithstanding both these did▪ for their parts, affect peace and vnion. So now (saith Cassander) speaking of Protestants) if they should imitate the modestie of these ancient Fathers, albeit they be intangled in some errors, and excommunicated by the Church, yet I could not thinke them to be dis▪united from that inward fellowship which in mind and heart they do embrace▪ So he.
36 Here we haue it confessed, that there may be a coniunction internall, where notwithstanding there is an externall excommunication, yea euen whilest that the excommunicate persons do continue in the defence of their [Page 454] errors, though with an opinion that they maintaine onely a reuealed truth. How much more, we say not excusable, but euen iustifiable is the cause of Protestants, who are able to auouch the necessity of their opposition to haue bene a defence of truth against noueltie of errors? Yea although we shall suppose it to haue bene only that one doctrine of Indulgences vpon an opinion of a treasurie of satisfactions of the Saints, mixed with Christs merits for theredemption of mans soule from punishent after this life: which hath bene See aboue lib. 1 cit. 2. Sect. 20. 22. confessed to be but a new doctrine and deceitfull; ought the children of truth to suffer themselues to be enthralled in any knowne errors? No, for (as S. Basil is acknowledged to confesse) Quo sanè factum est (quemadmodum scribit Basilius, hist. eccles lib. 4. cap. 17) vt qui sunt in sacris literis educati, ne vnam q [...]idem syllabā diumotum dogmatum prodi sinant, sed pro illo [...]um defensione, si opus sit, nullū non mottis genus amplecti parati sint. Stapleton. orat. de haeres. in genere, annex. lib. de Princip. pag. 630. Those who are instructed in holy writ may not betray any one syllable of diuine doctrine, but must be readie rather to vndergo any death for the defence of truth. And what is this different from our Sauiours instruction, when he gaue his caueat of auoiding the Matth. 16. leauen of the Pharisees, that is, their corrupt doctrine, as it is expounded by the text?
37 When such doctrines shall be enforced vpon mens consciences, as are not doubtfully, but directly against the word of God, schisme in such a case is passiue, not actiue; and rather a separation from errors, then a schisme from the bodie, whereunto they are vnited both in spirit and loue, so farre as it is vnited vnto the truth of Christ.
38 And how well the Romanists deserued in that opposition, the foresaid Cassander will witnesse: Non negarem tamen multos initio, pio st [...]dio ad acriorem reprehensionem quorundam manifestorum abusuum imp [...]lsos fuisse, & praecipuam causam hunis calamitatis & distractionis Ecclesiae illis assignandum, qui inani qnodam fastu Ecclesiasticae potestatis instati, r [...]ctè & modestè admonentes, superbè & fastidiosè contempserunt, & repulerunt. Quare nullam Ecclesiae firmam pacem sperandam puto, nisi ab ijs initium fiat, qui distractionis causam dederunt, hoc est, it ij qui Ecclesiasticae gubernationi praesunt de nimio illo rigore aliquid remittant, & Ecclesiae paci aliquid concedant; ac multorum piotū votis ac monitis obsequentes manifestos abusus ad regulam diuinarum literarum, & veteris Ecclesiae, à qua deflexerunt, corrigant. Cassander Consult. art. 7. §. De Ecclesia. pag 52. I cannot denie (saith he) but that at the first many in godly zeale were moued vehemently to reprehend certaine manifest abuses, and that the chiefe cause of this distraction may be imputed vnto the gouernours of the Church, who proudly and disdainfully contemned those who did both modestly and truly admonish them. Neither can we hope for a true and solid vnion, vntill they, who haue giuen the c [...]use of dissention, begin to remit their rigorousnesse, & be contented that manifest abuses of the Church be reformed according to the direction of Scripture, and the custome of antiquitie, from whence they are departed. We wish no more, if by abuses we shall vnderstand as well their new doctrines, as their corrupt constitutions. There remaineth the tenth position, viz.
That the Protestants are more safe in this diuision, then the Romanists.
SECT. 10.
39 Nothing hath bene thought vnto some who haue M. Tob. M. vnto the Bishop of Chichester: It is an argument borrowed from Bellar. lib. 4. de not is Eccles. cap. 16. and is here intended by the Apologists. lately reuolted from the Churches of Protestants, a stronger or more sensible motiue, then to thinke that some Protestants haue iudged the Romane Church to be a Church, wherein some soules may be saued, especially seeing that the Romanists do contrarily adiudge all men of differēt religiō, vnto eternal damnation.
40 But first, these wandring Planets neuer consider that our Aduersaries haue no whit the more truth, because they haue lesse charity, especially seeing that hereby they aswell damne the most gracefull Christians of most ancient times, who (as hath bene See aboue. proued) haue sealed the orthodoxe faith [Page 455] with their bloud: as they do the different professors at this day.
41 Secondly, they discerne not the impietie of this argument; as for example (for this one is pregnant,) S. Augustine, though he held the sect of the Donatists damnable, yet deemed he some of them to be * capable of saluation, when notwithstanding the Donatists themselues held (as S. Augustine noteth) Donatistae Ecclesiam ex solis iustis constare volebant, & inde deducebant Ecclesiam visibilē perijsse de orbe terrarum, & in sola Africa remansisse, vt Aug docet de vnit. eccles. cap. 12. Bellar. de notis Eccles. cap. 9. Where he inserreth that Protesiants are of the same opinion. Which is proued to be false and the difference to be no lesse then Church visible and inuisible, euen by his owne confession. See hereafter where the h [...]resies are obiected. Their presumption was taken from this Scripture, Cant 1. 7. Dic vbi pascis, vbi cubas in meridie. Vulgare Dona [...]istarum [...]. Iustus Baroniu [...] de v [...]. Rom. Eccles epist. 48. out of S. Augustine. See ibid. that the soules of all the men of the world were in the state of perdition, who were not incorporate in their Church of Africke. Ought therefore the Catholiks haue hereupon thus resolued, Ergo to depart from the Catholike profession, and become Donatists?
42 Thirdly, the Anabaptists exclude Protestants and all different professors f [...]om the hope of spirituall life, who are not of their phantastical anarchie and confusion: yet do not Protestants iudge the state of euerie Anabaptist to be so vtterly desperate. What then? must therefore all Protestants turne Anabaptists? No: but euerie child of truth will follow her, not where peraduenture she may be, but rather where he seeth her certaine & inuiolable residence & abode; alwaies remēbring how that our authors, knowing the fountaine of Gods grace to be bottomlesse, durst not couer with a stone of despaire the graues of those, who being free from obstinacie in errors, and from affectation of a stupid ignorance in the necessarie mysteries of saluation, with repentant hearts did die in the faith of Christ; and yet notwithstanding iudged much of that religion in it selfe damnable, and accounted it a matter of damnation in themselues, against their conscience to embrace it: like as we thinke the plague (when it is in the rage) to be mortall: and although (by the mercy of God) all die not, who are infected therwith, yet all who will not tempt God, or do loue their owne safetie, will not willingly admit of such companie, lest they may be infected, and die.
43 Againe, Protestants haue a more strong fort for their securitie, whilest as, besides the euidence of truth in their profession, they hold an inward vnitie with all the orthodoxall Churches of ancient times, whom Romane Bishops secluded from their communion: and with all other Christian professors, who at this day not prostituting themselues in the filthinesse of spirituall adulterie, do not ruinate the principall foundation of faith. Neither can our Aduersaries iustly obiect vnto Protestants, obstinacie in their opposition vnto the Romane Church, especially if they shall but call to mind what their owne Casar Imperator cum vrg [...]et vt (Protestantes) Concilio Tridentino, quod ipsorum [...]ogatu & causa congregandum curauerit, se subijcerent, Lantgrauius contrà illud tanquam illegitimum repudiabat, quippe in q [...]o libertas disceptandi non detur, ne que in Pontific [...]m, citra p [...]riculū, dicere licebat. Ad hoc Iohannis Hussi exemplum in medium proponebatur, & recens Iohannis Diazij Hispani parricidium, quod religion [...]s praetextu excusabatur, eóque fieri dicebat, vt boni quidquam autsani a Pontifice & Pontificis Ministris sperare non possint. Aug. Thua [...]. hist. s [...] temporis, Tom. 1. l. 2. Anno 1546. pag. 107. Nam quod ad Conciliū (speaking of Protest [...]nts) attinet, quo controuersi [...] de religione decidi opottuit, id ipsum non abnuere, quicquid in contra [...]um iactetur, modò liberum sit, & vt [...], in Germania habeatur. Id semper praese tulisse, testes (que) eius rei literas esse & scripta ab ipsis cuulgata, sed hactenù [...]nt co [...] desidera [...]am fuisse, vt ex verbo Dei citra metum, & asseritationem causa disceptaretur. Scire omnes quid [...] Constantiensi decretum sit, dfide publica, Iohannis Hussi, & Hier. Pragensis exemp [...]o multos meritò [...], sed p [...]cip [...]è rec [...]ti Iohannis Diazij parricidio: de quo cum apud Caesarem expostulatum esset in Comitijs, nihil obtineti potuerit▪ impunito u [...] [...]anto scelere effic [...]. vt omnia tuta Protestantes timeant. Thuanus ibid. pag. 122. Legati (of the Protestants at Wit [...]enberge) Cardinalem Tridentinum adeunt, quòd Montfortius abesset, & pro communis patriae cha [...]itate & ami [...]itia, quae ipsi cum principe suo in [...]ercedebat, vt publice [...]udiantur postulant: ille re cum. Legato Pontificio communicatâ, literis eti [...]m mandati, vt maioreni fidem faceret, exhibitis renunciat, indignari ipsum, quòd qui doctrinae regulam & modum accipere humiliter, at que obtemperare deberent, scriptum vllum offerre, & maiotibus se quasi praescibere quidquam auderem: It [...] Lega [...]os ad Franciseum Toletanum remittit, à quo varijs ludificatiombus extracto tempore, dum intern c [...]iam Argentinenses à Guil [...]ictauio pari arte clud [...]ntur, nihil co anno ab ijs impetrari potuit. Thuanus Tom. 1. lib. 6. Anno 1551. pag. 610. Mandatorum haec summa erat, Theologis, qui ad Concilium venturi erant, non satis idoneè cautum esse, atque iccireo Mauritium adhuc [...] eminem misisie; caeterùm decreuisse viros bonos mittere, & pacis ac concordiae imprimis studiosos, qui iam in itinere sint: interim petere, vt ad Basiliensis Synodi formulam ijs caueatur, qui venturi sint, sicut olim Boenits cautum fuit; & dum illi veniant, omnis actio intermittatur; vtque cum venerint, anteacta omnia retractentur, diesue consc ssui destinatus prorogetur: ita verò Concilium celebretur, vt omnes nationes ac populi ad illud conueniant, nec praesidis authoritatem Pontifex Rom. sibi arroget, sed Concilio se subijciat, quò libera sint omnium suffragia, & minimè praeiudicatae sententiae, cum illi aduentu ipsorum laetari, & vt ad Patres relaturos se dicerent. Thuanus ibid. Anno 1552. pag. 719. Paulus Pontifex—C [...] dinales in cubiculum accersi iubet, &—postremò vt sanctissimum, sic illud vocabat, Inquisitionis officium, quo vno S.S. authoritatem niti affirmabat, commendatum haberent. Thuanus hist. Tom. 2. lib. 16. Anno 1559. pag. 753. Thuanus and d others haue written concerning Protestants in [Page 456] the time of the Our Molinaeus, and Gentillettus. Councell of Trent, how prompt, how equall, how instant, and vrgent they were, to haue all controuersies freely and vnpartially decided; and yet, how vnworthily and vniustly they were delaied, disdained, and deluded. But we returne vnto the Apologists.
CHAP. III. Of the faith of King Henrie the eight.
THE ROMISH APOLOGIE.
2 Secondly, as concerning now their like confessed examples, we will out of verie many alledge onely some few. It will not (we thinke) be denied but that our late SOVRAIGN [...] KING Henrie the eight, did after his breach with Rome, beleeue and maintaine the whole frame and substance of [...]ur now professed Catholike faith, the article of the Popes Primacie onely excepted. To which end their owne author Sleidane saith of him: Sleydan in English, lib. 13. fol. 174. a. initio. He exiled the name of the Bishop of Rome, but kept still his doctrine. And M. Foxe saith accordingly: Foxe Acts Monum. pag. 1472. b. fine. He set forth, and by full consent of Parliament established the booke of sixe articles containing the summe of Popish religion. And it is euident that he himselfe in person, not onely as then disputed, Act. Monu. pag. 530. a. & b. initio. but also commanded Act. Monu. page 533. a. circa med. sentence to be pronounced against Lambert. As also the L. Cromwell read and Act. Monu. pag. 533. a. pronounced that sentence, and at his owne death protested himselfe Act. Mon. page 598. b. circa med. and see Hollinsheads Chronicle, page 591. to die in the Catholike faith, not doubting in any article of faith or Sacrament of the Church, though (saith he) many haue slandred me to the contrarie. And yet is he commended by M. Foxe to die as Act. Monu. Pag. 598. b. post med. a valiant soldier and captaine of Christ: and the Church vnder the reigne of King Henry the eight, is by M. Foxe affirmed to be a true M. Fulke against Heskins, Sanders, &c. pag. 564. sect. 80. & 82. Church: and the King himselfe acknowledged in like manner for Fulke vbi supra, sect. 82. and see D. Humfrey in Iesuitismi, part. 2. rat. 3. pag. 304. circa med. a member of the Catholike Church of Christ.
THE PROTESTANTS APPEALE.
SECT. 1.
TWO things are herein verie considerable, to wit, what the Apologists do grant, and what they denie. They grant that King Henrie the eight did disclaime the article of the Popes Primacie, but denie that he entertained any other forme of substantiall doctrine, vntill the last surrender of his spirit vnto God, except this onely article of Papall Primacie. And as though he had repented him of this opposition, they alledge testimonies concerning his protestation at his death, which neither are to be Their allegatiō at the number (7) out of M. Foxe and M. Holli [...] shed, printed Anno 1586. (for they here name no edition, nor mention him in their catalogue of authors) hath not these testimonies. found, nor yet (if by Catholike be meant a Romanist) can they agree with other such histories, which either Protestants or Romanists wil approue.
[Page 457] 2 Let vs allow what the Apologists haue said, King Henrie excepted against the Popes Primacie, which he did both in matters temporall (as the acts shew) and also in causes Ecclesiasticall, as is plaine by the question of diuorce. Seeing then that the name Papist is a denomination of Papa, the Pope, whose supreme authoritie ouer Kings, and infallibilitie of iudgement, in prescribing decrees vnto the Church, are professed at this day by our Aduersaries as the two essentiall parts of that article of his Primacie, without which they pronounce all men to be See aboue. without hope of saluation: the case is plaine, that the King denying Papam, was nothing lesse then a Papist.
3 Neither was he alone in this, but the whole state of the land, as well Ecclesiasticall as temporall, consented vnto the same renūciation of the Popes supremacie: and therefore could not but be liable vnto the same sentence of excommunication, which Pope Paulus the third published and denounced against Praeterea sub excōmunicationis poena mandamus, ne vllus Princeps Christianus dicto Henrico Regi Anghae, eius nominis octauo, aut eius fautoribus &c. Bulla Pauli 3. lib. c [...]nstitut. Papal. de Pauli 3. Bulla, cap. 2. King Henrie the eight, and all his fauourers.
4 But if this had bene the onely article which the King defended (as the Apologists auouch) then did the Popes Bull runne wild, when in tenour of excommunication it Insupet Principibus praedictis, alijsue quibuscunque personis in virtute sanctae obedientiae mandantes, vt aduersus Regem ciusue fautores, dum in erroribus praedictis permanserint, armis insurgant. Bulla Pauli 3. quo suprà. commanded the fore-named Princes, and all other persons to take armes against the King and his fauourers, as long as they continued in the foresaid errors. Belike then this error was not onely. Otherwise how could Alphonsus de Castro, in his preface dedicated vnto Philip late king of Spain, haue commended his highnesse, because Tu curâstivt regnum illud (speaking of England) quod plu quàm vigints annos à fide Catholica defecerat, ad eādem reduceretur. Alphonsus à Castro epist. ded [...] ad Phili [...] is Regem H [...]sp. before his w [...]rkes, Paris. Anno 1578. after the defection of the kingdome of England, for the space of twentie yeares and more, from the Catholike faith, he had againe reduced it vnto the same faith, except they shall say that the Popes Primacie is the onely article of their different faith?
5 Againe, one of the witnesses, whom they haue produced, testifieth that K. H. in his latter times M. Foxe Act. Monuman the death of K. Henry 8. commanded that the people should be instructed concerning the point of iustification, concerning Images, to auoid Idolatrie, and all such like supersitions: and that at the houre of his death he sent for no other Confessor then M. Cranmer, to receiue spirituall comfort from him. Matthew Parker writeth, that by his meanes Henricus Rex profligato iam Papâ, eiectâ Monachorum & fratrum impurâ turbâ, tum promulgato per regnum Euangelio, moritur &c. Matth. Parkerus antiq. Britan. pag. 338. the Papall power was banished, the Monasticall srie of impuritie abolished, the Gospell published: and before his death, he appointed the Earle of Hereford, whom he had created Duke of Some [...]set (no Romanist) Tutor to Prince Edward, and Lord Protector. Finally, Queene Mary after his death would Neque pro patre Henrico, qui defectionis à Pontifice Rom. auctor fuerat, preces publicè sieri pasta est Maria. Thuanus hist. lib. 9. Anno 1553. pag. 971. not suffer publike praiers to be said for his soule, because he died an excommunicate from the Church. Doubtlesse if he had had contrition for his breach with Rome, he would haue sought an absolution from some Romane Priest. They proceed yet further in their personall argument.
CHAP. IIII. Of the faith of S. Bernard.
THE ROMISH APOLOGIE.
In like sort Osiander cent. 12. pag. 309 post med. S. Bernard liued (some 400. yeares since, as M. Iewell confesseth) [Page 458] euen Iewel in his defence of the Apologie, printed 1571. page 557. paulò ante med. and see Whitaker contra Duraeum, lib. 2. page 154 ante med. in the middest of the Popes rout and tyranny: And as we do not find that he was then troubled or gainesaid so much as in any one article different from the doctrine of the Romane Church of that time, so we find confessed to the contrarie, that he acknowledged euen Bernard lib 2. de consid. ad Eugenium. & vide epist. 125 & 131. & ep 190 ad Innocentium: and see this confessed by M. Fulke against the Rhemish Testament in Luc. 22. sect. 11. fol, 133. b. post initium: and M. Whitaker l. 2, contra Duraum, page 154. ante med. the Popes supremacy, and was so cōformable to the doctrine of the Romane Church, that he was made Osiander in epitom. &c. cent. 12. page 309. and Symon de Voyon in his catalog. &c. page 206. Abbot of Claireuaux, being also Osiander vbi supra, page 309 fine, sa [...]th: Centum & quadraginta Monasteriorum author fuisse creditur: and Danaeus in primae partis altera parte contra Bellarminum, page 940. saith, Hieronymus & Bernardus fuerunt Monachi, & istius erroris authores & fautores. author of many Monasteries: Insomuch as our Aduersaries alledging him to vs, do call him sanctus vester, Goma [...]us in speculo ecclesiae, page 23. fine. our S. and Whitaker in respons. ad rat. Campiani, rat. 7. page 105 ante med. saith, Bernardis Ecclesia vestra, mu [...]tis annis vnum tulit pium virum. a man brought forth by our Church: who in regard of Christian communion wa [...] deerely Osiander Centur. 12. page 305. post med. familiar to Malachias, whom our aduersaries reiect for a confessed Osiander ibid. See his words heretofore sec̄t. 5. in the margent at the figure 3, initio. Catholike, or Papist. And yet this his knowne religion notwithstanding, our aduersaries do acknowledge him for Whitaker de ecclesia, page 369. pa [...] lò post med saith, Ego quidem Bernardum verè fuisse Sanctum existimo: and see the like in Whitaker against M. William Rainolds, page 125, & 126. a true Saint, Osiander cent. 12. page 309. post med. a verie good man, See this in Pasquils returne into England, page 8. & 13. a good Father, and one of the lampes of the Church of God.
THE PROTESTANTS APPEALE.
SECT. 1.
AND why may not Protestants acknowledge S. Bernard for his life a Saint, and for his doctrine a Lampe? but yet not simply, as vnspotted with errors, but comparatiuely, or (as the Scripture speaketh) in his generation, that is in respect of the age wherein he liued: when a deluge of iniquitie and mist of superstition had ouer-spread the outward face of the Church.
2 What the height of impietie of his time was, his owne confessions and complaints do sufficiently declare, seeing that by the sight of it (as it may seeme) his friend Verùm de Antichristo cùm inquirerem quid sentiret, durante adhuc eâ quae nunc est, generatione reuelandum illum esse certissime se scire protestatus est:—at sci citanti mihi vnde certitudinem haberet, expone [...]e vellet, audito illo quod respondit, non me illud pro certo credere putaui. Ad summam tamē hoc asseruit, non visurum se mortem nisi prius viderit generalem in Ecclesia persecutionem. Bernard. epist 56. de Norberto, whom he calleth fistulam coelestem. Norbertus did prognosticate, that Antichrist was then to appeare. He himselfe is in nothing more frequent th [...]n in deploring the maladie of the Clergie of his time, comparing it vnto the time wherein Heu sicut Herodes & Pilatus reconciliati sunt, & Christus crucifixus est: sic nihilominus ist [...] reconciliantur, & pauperes Christi spoliati sunt.—Olim praedictum t [...]mpus nunc impletum est, Esa. 38. Ecce in pace amaritudo mea amarissima; ama [...]a prius in nece Martyrum, amarior in conflictu haereticorum, amarissima in moribus domesticorum—intestina & insanabilis est plaga Ecclesiae—perimentes par [...]er & pereuntes. Serm. ad Clerum in Conc. Rhemensi congr. Tom. 2. Serpit hodie putida rabies p [...]r omne corpus Ecclesiae, & quo latius [...]o desperatius—Omnes amici, omnes inimici,—Ministri Christi, & seruiunt Antichristo. Bernard. ibid. Iniquè agunt, & cateri contra Christum, multiue sunt nostris temporibus Ant [...]christi.—Haec videt Christus & sil [...]r, haec S [...]luator patitur & dissimulat—propterc [...] dissimulemus nos quoque necesse est, & sileamus interim, maximèque de Praelatis nostris magist [...]s Ecclesiarum. Bernard. Tom. 1. de conuers. Pauli, Serm. 1. Herode and Pilate were made friends, and Christ was crucisied; and from the most bitter bitternesse of his soule crying out of the inward and incurable plague of the Church, and the corruption thereof in manners; the rage whereof he found to be so violent, that he said (speaking of the Prelates of the Church) they were Ministers of Christ, but yet serued Antichrist. It is a gracious blessing to be godly, but to be a Lot in Sodome, and a lillie among thornes, that is, a [Page 459] godly man in a generall inuasion of all vices, such an one is glorious, and may well challenge the title of Saint.
3 But the maine question concerneth his doctrine, and how S. Bernard * See aboue. may be stiled a Lampe, or, if they will, a Moone to giue light in the darknesse of infatuation of his times; but no Sunne, for he wanted not his blemish and shadow, which occasioned the prouerbe, Bernardus non videt omnia; and prouoked their Apologizer to taxe him for distorting the See aboue lib. 2 cap. 29. Scripture: and moued their Alphonsus de Castro, albeit he called Bernard Haeresis sexta docet nullam animam ante diem iudicij esse beatam. Huius erroris Patroni lienaeus,—& beatus Bernardus: nec mira [...]i quisquam deb [...] quod tanti viri in tam pestiferum errorem sunt lapsi, quoniam, vt B. Iacobus dicit, qui non o [...]fendit in vno vir perfectus est Alphonsus de Castro aduersus Haeres. lib. 3. Tit. Beatitudo, fol. 76. blessed, yet to charge him with an heresie, & that also pestiferous. Againe if S. Bernard shall but a little impeach the power of their Church, then they sticke not to contemne him, saying, See aboue. Say Bernard what he list.
4 And indeed, our Aduersaries cannot claime a full interest in S. Bernards faith; for he thought it the part of a Doctor of the Church, liberally to rebuke the worldly Inter hae [...] tu Pastor procedis deauratus, tam multa circumdatus varietate. Oues quid capiunt? si auderem dicere, [...]aemonū magis quàm ouium palcua haec: scil. sic factitabat Petrus, sic ludebat Paulus? Et paulò pust: Pastorem te populo huic aut nega, aut exhibe: non negabis, ne cuius sedem tenes, te neges haeredem. Petrus hic est, qui nescitur processisse aliquando vel gemmis ornatus vel sericis, non tectus auro, non vectus equo albo, nec stipatus milite, nec circumst [...]epentibus vectus ministris: absque his tamen credidit fatis posse impleri salutare mandatum: Si amas me, pasce oues meas. In his successisti non Petro, sed Constantino. S. Bernardus lib. 4. de c [...]nsiderat ad Eugen. cap. 2. & 3. pompousnesse of the Pope, accounting it a meere mockerie, and the practise thereof a pasture fitter for Diuels, then for sheepe: and committed such his reproofes vnto writing for the direction of posterity. But now they aduise vs See aboue l. 2. c. 29. §. 2. not publikely and freely to reproue the Pope, although he shall commit some error which is intollerable, as (for example) in granting of Indulgences.
5 He held the doctrine of the pure conception of the blessed Virgine in the wombe of her mother, and the festiuity of that day, to be Quo (Christo) excepto, de caetero vniuersos respexit ex Adam natos, quod vnus humiliter de semetipso ac veraciter consiteretur: In iniquitatibus (inquiens) conceptus sum, & in peccatis concepit me mater mea. Cum haec ita se habeant, quaenam iam erit festiuae ratio conceptionis? Quo pacto, inquam, aut sanctus asseretur conceptus, qui de Spiritu sancto non est, ne dicam, de peccato est, aut fessus habebitur, qui minime sanctus est? Libenter gloriosa hoc honore carebit, quo vel peccatum honorari, vel falsa induci videtur sanctitas. Alioquin nulla ei ratione placebit contra Ecclesiae [...]itum praesumpta nouitas, mater temeritatis, soror supe [...]stitionis, filia leuitatis. Bernardus epist. 174. false, new, vaine and superstitious: which is now * imposed vpon some to be receiued vnder an oath, and is generally professed of our Aduersaries, among whom one of the most ancient Iesuites doth for this cause thus answer, Salmeron Ies. in Rom. 5. disp. 51. See aboue lib. 2. cap. 29. Sect. 2. num. 10. 11. We say (saith he) that all deuotion which is due vnto the blessed Virgine, did not relie vpon S. Bernard, &c.
6 Our Aduersaries now teach a prerogatiue and freedome of Bishops and the Pope from the necessarie subiection vnto the temporall and worldly gouernours, by the law of God: but S. Bernard writing vnto a Bishop concerning this case, told him (which is confessed to be likewise the doctrine of other Fathers) that the order which God hath set, is, Omnis anima subiecta sit &c.] Id est, siue Propheta, siue Apostolus, siue Episcopus, subditus sit. Sequitur Chrysostomum Euthymius—& Bernardus ad Episcopum Senonensem idem colligit [Omnis anima] tum vestra (inquit) quis vos excipit? si quis tentat excipere, tentat decipere. Epis [...]. Espenceus comm. in Tit. 3. 1. digress. 10. pag. 513. Paris. 1568. that euerie soule, euen of the Apostles, doth owe subiection; adding that he that should endeuour to except him, did indeed but tempt him. And when he considered the Popedome to swell by reason of the commixture of Popedome and Princedome, he said freely vnto the Pope, that the Apostolis interdicitur dominatus: ergo tu & tibi vsurpare aude aut dominans Apostolatum, aut Apostolicus Dominatum. Bernardus lib. 2. de considerat. ad Eugenium, cap. 6. Apostolike function, and worldly Domination cannot consist together. * See aboue.
[Page 460] 7 What multitudes of nouelties are daily maintained in their Church, is displaied in euerie part of this Appeale: but S. Bernard writing vnto a Conuent of Abbots, requireth such a Councell and Reuerendis Abbatibus apud Suessionem in nomine Domini congregatis, &c. Non me, inquā, Sanctorum potest earere conuentus, nec loci [...]rporisuè distantia priuat prorsus à Concilio iustorum & congregatione. Illo praesertim Consilio, in quo non hominum traditiones obstmatius desensantur, aut superstitiosius obseruantur: sed diligenter humiliterue inquiritur, quae sit voluntas Dei bona & beneplacens & perfecta. Bernardus epist. 91. congregation, wherein the traditions of men are not obstinately defended, or superstitiously obserued, but which doth diligently and humbly enquire what is the good and perfect wil of God. Which sentence how it may crosse many Romish Traditions, may be collected from our other particular treatises.
8 That which doth most giue life vnto the soule of euerie erroneous professor (we alwaies except, that his errour be not fundamentall, or else sinisterly affected) is the matter of our iustification before God: whereunto this lampe (S. Bernard) did giue a great light in the three principall points. First against the now Romish doctrine of Free-wil, he ascribeth the whole original power of good in the consent of the will, vnto Non quod vel ipse consensus ab ipso sit—facit volentem, hoc est, volunt [...]ti suae consentientem.—Non partim g [...]atia, partim liberum arbitrium, sed torum quidem hoc, & totum illa; sed vt totum in illo, sic totum ex illa. Bernard. de grat. & lib. arb. and in other sentences of that booke. grace: secondly, whē he preached the necessitie of good works, as being the Kings high way vnto life euerlasting, yet did he disclaime all confidence of his owne Fateor non sum dignus, nec proprijs meritis possum regnum obtinere coelorum: caeterùm duplici iure illud obtinens Dominus meus, haereditate scil. Patris, & merito passionis, altero ipse contentus, alterum mihi donat, ex cuius dono iure illud mihi vendicans non consundar. Author vitae Bern. cap. 13. & ipse Bern. s [...]pè in lib. de grat. & lib. arb. merit, and iudged good works to be no proper Si propriè appellentur ea merita, quae dicimus nostra, spei quidem seminaria sunt,—via regni, non cau [...]a regnandi. Bernard. de grat. & lib. arb. See more aboue lib. 2. cap. 11. §. 5. cause of saluation, no not euē now when he was in the state of regeneration, but reposed his soule in the imputatiue iustice, (which is without man) euen the merit of Christ, as in the all-sufficient satisfaction: Lastly, he accounteth no better of mens best actions, as they proceed from man, then of a Nos non sumus meliores Patribus nostris, qui non minus veraciter, quàm humiliter dicebant; Omnes iustitiae nostrae velut pannus menstruatae mulieris. Bernard. Serm. 5. de verbis Esaiae, post medium. menstruous cloth. Which three points seeme to haue bin anathematized in their last Councell of See aboue (for Freewill and Merit) lib. 2. for the last. See Conc. Trident. Sess. 6. and Bellar. lib. 4. de Iustif. cap. 20. Trent.
9 We may not omit the confidence which he teacheth euery penitent to haue, that Si credis peccata tua non posse deleri, nisi ab eo, &c.—sed adde adhue vt credas, quia per ipsum tibi peccata donantur. Hoc est testimonium quod perhibet in corde nostro Spiritus sanctus dicen [...], Dimis [...]a sunt tibi peccata tua. Bern. Serm. 1. de Annunciatione B. Mariae. his sinnes are remitted vnto him. So that for these aboue-mentioned respects (although there were no more) the Protestants might hold S. Bernard worthie of the foresaid denominations, without any great preiudice vnto their cause. By this prouocation we are constrained to deliuer another position, viz.
That Protestants in their liues, haue deserued the name of sanctitie; which is tried by the censures of their Romish Aduersaries.
SECT. 2.
10 Cardinall Bellarmine is wonderfull censorious: In Ecclesia Catholica sunt plurimi mali, ex haereticis (speaking of Protestants) nullus est bonus. Bellar. lib. 4. de Eccles. milit. cap. 13. §. Quod verò. There are many wicked among vs Catholicks (saith he,) but among Protestants there is not one good. How shall this appeare? For first their Iesuite Maldonate confesseth an outward practise of Caluinistae ouinâ pelle induti, nihil enim in eorum ore nisi Pater noster coelestis, nisi Christus, nisi fides, iuramentum inauditum, nihil in eorum factis apparebat nisi eleemosynae, nisi temperantia, nisi modestia. He addeth, Ex fructibus homines cognouerunt non natiuam hanc, sed apposititiam▪ fuisse pellem (but sheweth not how.) Maldonat▪ Ies. in Matth. 7. 15. praying, almes, temperance, modestie, abstaining from oathes, [Page 461] among Protestants; which he (not able to proue it) calleth the sheeps skin, and wolues couering.
11 Secondly, their Iesuite Coster testifieth of them, that Edunt illi quidem nonnunquam bona mo [...]alia, largiuntur eleemosynas, xenodochia erigunt, moderanter quidam eorum viuunt, á conuiuijs, & [...]uram [...]ntis sese abslinent:—haec sunt externa officia. Costerus Ies. Enchirid. cap. 2. De Ecclesia, pag. 101. they giue almes, build hospitals, liue moderately &c. which (saith he) are outward offices. And are they not also Christian duties?
12 Thirdly, their Iesuite Salmeron obiecting to himselfe this doubt, Habent (speaking of Protestants, when they began to renoiece the Romish superstitions) multos sequaces, qui eorum disciplinam amplectuntur in tam exiguo tē poris interuallo: Dei ergo opus esse videtur, qui non permitteret tam multos haeresi deceptos interire. Respō demus,—Neque mirum est, multos in eorū casses incide [...]e, quia peccata nostra, & daemonis potestas, & adulationes omnibus omnium hominum, etiam peccatorum, generibus adhibitae magnâ vi eloquentiae, & praetextu Scripturae, in causa sunt, vt quibusdam persuadeant; quia induti vestes onium, & malam nostram vitam cernentes, & eoram alijs vrgentes, & successionem primitiuae Ecclesiae sibi affingentes, multum possunt ad persuasionem apud eos, qui Scripturas, sanctos patres non legunt, aut non diligenter inspiciunt. Salmeron Ies. comm in Epist. B. Paul [...], lib. 1. part 3. disp. 10. pag 235. How shall the religion of the Protestants not be thought to be from God, seeing it had so many professors in so short a time? doth answer, that it is no maruell, alledging, among other reasons, because (saith he) they couer themselues with sheeps cloathing, and do behold the wickednesse of our liues. Which cannot but argue, at least, an outward holinesse. We therefore demaund of their Cardinall, How he will haue man iudged? If by the sight into mens inward soules? then shal they neuer be able to proue any man without a Miracle to be a Saint. But if the examination of their outward behauiours be sufficient arguments, why did he pronounce, that among Protestants there is not one good, and yet did acknowledge so many outward works of godlinesse? Among whom Luther is obserued by Erasmus, to haue bene of so great Luther [...] vita omnium horum consensu probatur, id non leue praeiudicium est, tantam esse morum integritatem, vt nec hostes reperiant quod calumnientur. Erasmus in Epist. ad Thomam Episc. Eborac. integritie of life, that his enemies could not take any exceptions against him: and Hierome of Prague, who was burnt at the time of the Councell of Constance, is commended (by their Orator Poggius) for learning and godlinesse, and in that respect exorned with this Encomium, Hieronymus Pragensis (in Conc. Constantiensi) incredibile dictu est, quibus se tueretur argumentis; nihil vnquam protulit indignum viro bono &c—vitam luam & studia exposuit, officiorum plena & virtutum.—O virum dignum hominum memoriâ sempiternâ. Poggius Florentinus Orator in epist. ad Leonardum Aretinum, vt habetur in fascic. rerum expetendarum, fol 42, 43. O man, worthie of the euerlasting memorie of men.
13 By which our Christian reader may take an argument of discerning of spirits, whether side do deale more ingenuously and sincerely, the Protestants, who acknowledge vertue in their Aduersaries; or the Romanists, who, lest any might acknowledge as much in Protestants, command their memories to be abolished; as namely, where they find these words, the godly Doctor Luther, allow the booke, but command those words to be In Iohanne Funccio haec verba [post pij Doctoris Lutheri mortem] deleantur. Index Expurg. apud Iunium, pag. 181. blotted out: where Caluine deliuereth a godly sentence, the sentence shall stand, but Supprimatur nomen Caluini, & ponatur studiosus quidam. Ibid. pag. 124. the name of Caluine must be suppressed, & in stead thereof shall be written, a certaine godly man said so. Let these plagiaries learne what that saying of Christ meaneth, Matth. 11. 19. Wisdome (wheresoeuer) is iustified of her children; and then it will, doubtlesse, appeare, that Protestants are the true children of this Mother, because they are willing to call good good, in whomsoeuer they find it.
CHAP. V. Of the faith of some others, formerly alledged.
THE ROMISH APOLOGIE.
In like manner S. Bede (who liued about 900. yeares since) was so euidently of [...]ur [...] gion, that our aduersary Osiander therefore saith of him: Osiander in epitom &c. cent. 8. l. 2. c. 3. pag. 58. initio. Beda was wrapped [...] the Popish errors, wherein we at this day dissent from the Pope; for he admired [...]d embraced the worship of Images, the popish Masse, inuocation of Saints, &c. [...] thing appeareth also yet more vndoubtedly (to omit his euident writings) by his See M. Fox Act. Monu. printed 1576. p. 128, & 129. [...]onfessed credite and estimation had with the Popes of that age; and yet is he (all this notwithstanding) acknowledged by our aduersaries to baue bene Osiander cent. 8. p. 58. ante med. a good man M. Couper in his Chronicle at the yeare of our Lord 734. fol. 171. b. renowned in all the world, for his learning and godly life: for which he was also priuiledged with the surname of (17) Reuerend, and by D. Humfrey specially registred among Humfredus in Iesuitismi part 2 rat. 3. pa. 326. initio. the godly men raised vp by the holy Ghost. Hitherto also appertaineth the like examples of Gregory and Augustine, both of them heretofore acknowledged for Hereof see heretofore tract. 1. sect. 1. d 2, 3. c. confessed popish [...]athelikes; and yet th' one of them called by our aduersaries, Hereof see before in this section at d. That blessed and holy Father S. Gregory, and the other Before in this section at b, c. S. Austen our Apostle: whereunto (to omit others) might be added the forementioned example of your HIGHNESSE dearest Mother, whose vndoubted saluation (her knowne religion notwithstanding) was (euen in that opposition of time) (27) Of this title see Hollinsheds Chronicle at the yeare 735. and M. Couper in his Chronicle at the yeare 724 fol. 168. b. and M. Foxe Act. Mon. printed 1576. page 128. b. & vide 129. a. & Oecolampadius in libro epistolarum Zuinglij & Oecolampadij p. 654. post med. by the learned aduersarie, as before, Before in this section at z. publikely acknowledged. What now can our aduersaries answer into these confessed examples? Is there Iames 1. 17. with God variablensse? or Ephes. 6. 9. & Deuter. 10. 17. & Roman. 2. 11. & 1. Peter 1. 17. any acception of persons? or is he Numb. 23. 19. as the sonne of man, that he should change so as one and the same religion, which was before in them holy, should now be in vs damnable? And thus much brieflly concerning certaine vndoubted examples of this kind.
THE PROTESTANTS APPEALE.
SECT. 1.
WE may answer, that neither can this Treatise be truly called briefe, which is enfarced with so many and needlesse repetitions; neither yet are the examples certainly vndoubted, seeing that (as hath bene shewne) there was not an absolute accordance with our Aduersaries in his Maiesties See aboue ca. 1. Mother, lesse in See aboue lib. 1 cap. 7. Bede, and least of all in S. See aboue lib. 1 Gregory, as hath bene vnfolded in diuerse particulars, which (to auoid tediousnesse) may not be repeated.
2 There is, we confesse, Rom. 2. 11. no acception of persons with God, which is to preferre one before another, or for some outward respect, to iustifie a sinner: nor is there any Iam. 1. shadow of change in the almightie, not to be the same God of iustice and mercie that euer he hath bene: but because euen the godly men are not of equall perfection, nor their doctrines of the same mettall, but differ (as the 1. Cor. 3. 12. Apostle saith) as gold, siluer, precious stones, timber, hay, stubble; there is constant iustice in God to condemne their errors, and vnchangeable mercie to pardon their persons; as our Aduersaries themselues stand compellable to confesse in S. Bernard, in whom their owne Castro noted and confuted (as he calleth it,) a See before in the last chapter, Sect. 1. lit. c. pernicious heresie.
CHHP. VI. Of the argument which is vrged for proofe of the sauing religion of the Romish professors, taken from the state of their Infants.
THE ROMISH APOLOGIE.
3 Thirdly, to make this point more euident as yet by the like answerable practise of almost all Protestant reformed Churches. Whereas they hold that In the propositions and principles disputed in the Vniuersitie of Geneua, page 166. sect. 25. the Sacraments are onely to be administred to those that are taken for known members of the Church: which no man can be without faith, because that Heb. 11. 6. without faith it is impossible to please God. For which cause they teach concerning Infants, who in their opinion haue not That childrē haue not faith, is affirmed by M Cartwright in M Whitgifts defence, pa. 611. And in the propositions and principles disputed in the Vniuersitie of Geneua, page 178. sect. 4. and by Iacob. Kimedoncius in his Redemption of mankind, lib. 2. cap. 15. page 164 fine, and by M. Whitaker contra Duraeum, lib. 8. page 682. faith, which as the Scriptures witnesse Rom. 10. 17. cometh by hearing (which Infants cannot accomplish,) that So say the Diuines of Geneua in the foresaid propositiōs and principles disputed page 178. sect 4. al [...]o Oecolampadius in libro epistolarum Oecolampadij & Zuinglij. lib. 2. pag. 301. circa med. saith hereof, Parentum & compatrum fides pueros sanctificat. And Praetorius lib. de Sacramentis, page 108. saith, Respectu fidelium parentum, infantes fideles habentur, &c. Credunt igitur infantes, sed in paerentibus. they are comprehended within the couenant of eternall life, by meanes of the faith of their Parents, and In the propositions and page 178. are for that cause to be baptised, and that therefore the children of Iewes, Turkes and such like professed Infidels, are (e) not to be baptised, as not being comprehended within the couenant, by reason that their Parents do not belieue. All this yet notwithstanding, they professe Taught by M. Whitgift in his defence, &c page 623 ante med. By M. Hooker in his Ecclesiasticall policie, lib. 3. sect. 1. page 131. By D. Some vbi supra, page 149, & 150. and in the foresaid propositions and principles, &c. page 179. sect. 9. It is said by the Diuines of Geneua, We are of minde that the children of Papists may be receiued vnto Baptisme. to teach and practise their baptizing of Infants borne of Catholike (or as they terme) popish Parents: Not (saith M. Hooker) in regard of M. Hooker vbi supra. Gods promise which reacheth vnto a thousand generatious: for by this reason the children of Turkes, and (as M. Hooker saith) M. Hooker ibidem. all the world may be baptized, in so much as no man is a thousand descents remoued from Adam. But their said baptizing of them is (acording to the other promises of their doctrine) by themselues practised and holden good, though (as M. D. Some affirmeth M. Some in his foresaid defence, &c. cap. 22. page 165. & 167. to Penrie) they were the children of popish West-Indians, whose other former ancestors neuer knew the Christian faith, & though (saith he) those West-Indians M. Some ibidem, p. 167. were baptised by popish shauelings, yet they receiued true baptisme, and were ingraffed into Christ, and for this reason, because there is a Church in poperie: for (saith he) M. Some ibid. p. 149. post med. saith: And Amandus Polanus in part. Theologie. page 305. post med saith: Hodierna Ecclesia Romana est ad huc Ecclesia Christi, sed omnium impurissima &c. alioquin ij qui in Papatu sunt baptizati, extra Ecclesiam Christi: ac proinde nec baptismo Christi [...]ssent baptizati, &c. If there were no Church at all in poperie (then) the Infants of papists were not to be baptised in any reformed Church. By which premises of their confessed practise it appeareth, 1 that the children of Catholike (or popisb) Parents are to be baptised, 2 as being comprehended within the couenāt of eternall life: 3 and that by reason of their parents faith: so euidently in their doctrine and practise, is the faith of the Catholike (or popish) parents, holden for auailable to his child. And shal it then be thought damnable to himselfe? or holden worthie to be yet further persecuted by our so implacable and vnrelenting aduersaries? (u) In the propositions and principles, &c. vbi suprà, sect. 8. page 179. and M Whitaker contra Duraeum, lib. 8 page 679. fine saith, Infidelium liberos (vt Turcarum, Iudaeorum, Ethnicorum, Caluinus meritò & verè negat esse baptizand [...]s: and the like is taught by Kimedoncius in his Redemption of mankind, lib. 2. cap. 15. page 167. fine: and see M. D. Some in his defence against Pen [...]y, and refuration &c. page 150.
THE PROTESTANTS APPEALE.
SECT. 1.
THis reason is wrought with excellent subteltie, and is indeed the most specious obiection that can be found in their whole booke: the connexion whereof may be thus comprized. If Romish children be within the couenant of grace, by reason of the [Page 464] faith of their parents, then the parents themselues are within that couenant, and in the state of saluation; and consequenly the Romish doctrine is confessed by Protestants to be the Catholike and sauing faith. Which conclusion is thus made contrary vnto the intention of the alledged authors, contrarie vnto the instance which may be taken from our Aduersaries their owne doctrine, and contrarie to the light of common experience. First,
2 All the Protestant authors aboue-cited, distinguish the state of the children of the Pagane and infidell parents from the children of all sects of Christians, whether they be Papists or Anabaptists, or whatsoeuer other heretikes, if that the parents themselues haue bene once by baptisme, in the faith of the holy Trinitie, dedicated vnto Christ: by vertue of the which couenant and stipulation with God (wherein the children of all Christians are comprized) it cometh to passe, that the child is onely interested in that part of the couenant, which is sound and Catholike; whilest as the parents themselues stand guiltie of heresies, which by their owne proper and actuall consent, they haue added vnto the truth.
3 Now then the Apologists by their inference from their alledged confessions of Protestants, haue gained no more aduantage then the Anabaptists, or (if they be not fundamentally hereticall) then other heretiks may obtaine. Thus is this threede broken, which they haue so curiously and artificially spunne. But yet, because of their great confidence which they sixe vpon this speculation, we owe them a second satisfaction from their owne Principles.
4 For, Cardinall Tolet thinketh it a matter probable, that in some case b Baptismi minister necessitatis—potest esse homo cuiuscunque vitae, siue Iudaeus, siue Paganus, siue alius quiuis infidelis, &c.—tamen omnibus est necessaria intentio debita faciendi id, quod facit Ecclesia, vti diximus, Vnde, licet infidelis non crederet se quicquam boni facere, & cum irrisione faceret, si tamen ad petitionem baptizandi baptizaret, intendens facere id quod facit Ecclesia Christiana—verè baptizaret. Tolet. Ies. Instruct. Sacerd. lib. 2. cap. 20. pag 377, 378. an An praecisus, qualis est haereticus aut schismaticus, possit absoluere in articulo mortis? Si casus accideret, quòd non esset periculum desperationis, aut seductionis, non est improbabile quod affirmant,—posse, nempe, absolui ab haeretico aut schismatico, quando scandalum non esset. Communis tamen opinio est in contrarium. Tolet. Ies. Instruct. Sacerd. lib. 1. ca. 15. §. Sextò non. hereticke or a schismaticke may giue absolution: but they will not say, that any Pagane or infidell can absolue any sinner. Here then we see that the pa [...] tie absolued receiueth grace and remission of sinne, and yet the absoluer, being an heretike, doth still persist in the state of damnation. We demaund, whence is it, that the absolution becometh so effectuall to the absolued? is it onely by the power of his owne faith, or the outward forme of words? So the absolution made by a Pagane should haue bene as effectual, as that which was performed by an heretike. They must therefore confesse some abilitie in an heretike, (not as he is an heretik, but as he is a Christian,) by vertue wherof the absolution is made soueraigne vnto him that receiueth it: & consequently grant, that a man may be cause of sauing health vnto another by that his faith, which by reason of his admixture of heresie, is damnable vnto himselfe.
5 What shall we say of another Principle, which is generall in their Church? viz. In the case of necessitie, if a Pagane shall baptize one, it is a perfect baptisme, although it be done in scorne; alwaies prouided, that in baptizing, he haue an intention to do that which the Christian Church doth. Marke, here is a case of necessity, which is in the behalfe of the soule of a child, where a Pagan is held to be a sufficiēt Minister of this sacramēt; yet so, that he haue a Christiā intent: which doth fully contradict the Apologists consequence. For here, by their own doctrine, the intēt of a Pagan is auailable for the working of sauing grace vnto the baptized, which intent of the Pagan is damnable to himselfe.
6 Common experience, especially in other nations, doth tell vs, that if a man, who is an infranchised or naturalized subiect, shall runne headlong into any actuall rebellion, and in this transgression shall beget a sonne, this [Page 465] child, by the vertue of the fathers first naturalization, shall enioy the benefit of a subiect, and inherit his fathers lands. Wherein we may obserue that the fathers first infranchisement is auaileable for the good of the child, which (by reason of his owne act of rebellion) becometh vnprofitable, nay deadly vnto himselfe. So the character of the true Baptisme of Christ, wherein an hereticall father was dedicated vnto God, may establish his seed in the state of perfect Christianitie, euen by vertue of that roote, which was the faith of the blessed Trinity, and abrenuntiation of all error and wickednesse; wherby there doth accrew a greater measure of iudgement vnto the father himselfe, because of his actuall apostasie from simplicitie of the holy faith. Notwithstanding al this our discourse, we wish our reader to enquire into the testimonies obiected from protestants, and trie when they said, that children borne of Christian parents are in the state of grace: whether some meant, or else ought to haue vnderstood, according to the iudgemēt of some ancients, that such children were Candidati Baptismi, that is, had a ius and right vnto Baptisme; which is common also vnto the children of Turkes, but as they are adopted or brought vp by Christians in their families, as it was in the family of Abraham, where strangers bought with money, and their children, by reason of the couenant of circumcision, were called his Seed.
CHAP. VII. Of the Romish change in the points of Religion, which is the principall question of this dispute following.
THE ROMISH APOLOGIE.
That Protestants cannot proue, that the Romane Church did change her Religion, since the first conuersion thereto in the Apostles time. §. 7.
And for so much as it is your HIGHNESSE In the sum of the conferēce before the kings Maiestie, pag. 75 circa med. constant and resolute opinion, that no Church ought further to separate it selfe from the Church of Rome, then she hath departed from her selfe, when she was in her florishing and best estate. In further prohabilitie therefore of the premisses, we do presume hereby most humbly to submit to your MAIESTIHS most learned iudgement this briefe discourse had thereof in the two sections next ensuing. It is generally confessed that the Romane Church was once the true Church, and professed the true faith, whereto the I thanke my God for you, &c. because your saith is renowned throughout the whole world. Rom. 1. 8. To all that be at Rome, the beloued of God, called to be Saints, grace to you. Rom. 1. 7. That which is common to vs both, your faith and mine. Rom. 1. 12. Your obedience is published in euery place. Rom. 16. 19. Apostle himselfe giueth full and assured testimonie: whereupon it euidently followeth, that if the Romane Church haue not sithence changed her religion, then she still retaineth and persisteth in the right faith.
THE PROTESTANTS APPEALE.
SECT. 1.
WE willingly ioyne issue, and if we cannot proue that the Romane Church hath in many weightie points of religion degenerated from her selfe, then shall we no more decline from her as from a malignant step-dame, but deuoutly yeeld vnto her all due acknowledgement, as vnto a mother Church. We must desire our reader then to expect a full euidence and plaine proofe hereof, after that we haue first [Page 466] remoued those rubbes which the Apologists haue cast in our way, by manifold obiections, as first questioning,
Whether Pope Victor made any change by his claime of authoritie ouer other Churches.
THE ROMISH APOLOGIE.
Now as touching her supposed change; we will briefly examine what our learned aduersaries (who haue purposely and seriously laboured in discouery or proofe of this pretēded change) do most materially obiect in that behalfe. 1 First then M. Whitaker contra Du [...]aeum, lib. 7. page 480. initio: and M. Fulke in his answer to a counterfet Catholike page 36. post med. the first (saith M. Whitaker, and M. Fulke) that exercised iurisdiction vpon fort [...]aine Churches was Victor: wherto we answer (as doth the Lord Archbishop of Canterburie concerning womans Baptisme) saying to M. Cartwright: M. Whitgift in his defence, page 510 prope sinem. You say in the margent that Victor Anno. 198. did first appoint that women might baptise, by this you do adde more credit to the cause, then you are aware of; for Victor was a godly Bishop and Martyr, and the Church at that time was in great puritie, as not being long after the Apostles.
THE PROTESTANTS APPEALE.
SECT. 2.
2 This first point is indeed very materiall; for the act of Victor being rightly pondered, will proue (that we may so speake) fatall and preiudiciall to the now Romish claime of Primacie: which disaduantage this their preoccupation (taken from the speech of the Lord Archbishop of Canterburie) can no way preuent; for in the same obiected place he further professed, saying, Page 509. I go not about to confirme the baptisme of women: plainly signifying that his intendment was not by that answer to make the authority of Victor any rule of Christian resolution. But what else?
THE ROMISH APOLOGIE.
Whereto we further adde, that whereas Victor in the example now vrged, did vpon occasion The occasion hereof, was that the Churches of Asia minor had receiued of S. Iohn the Euangelist to obserue our Lords Pasch or Easter day not always vpon Sonday, but with the Iewes (in regard of their knowne weaknesse) vpon the 14 of the Moone, as in like sort vpon the same ground was for the time tolerated, Circumcision, Acts 16. 3. and abstinence from bloud, and that which is strangled, Acts 15. 20. The Bishops of Rome (who had receiued of S. Peter and Paul the other manner, did accordingly tolerate the Churches of Asia, till such ti [...]e as thae certaine of them in Asia made this their obseru [...]tion necessary, in so much that the other manner was co [...]demned by the l [...] daizing hereticke Blastui. Tertullian de praescript. circa finem: and Centur. 2. c. 5. col. 107. l. 12. Hereupon Victor though [...] good to tolerate them no longer, and therefore prescribed the Bishops of Asia to be excommunicated, vnlesse they conformed themselues to the Latin Church in the obseruation of [...]aster day. then seeming verie sl [...]nder The Churches of Asia not denying the feast of Easter, but differing onely from the Romane Church in the day on which it should be kept, wherein also they had (as they presumed) the forementioned example and tradition of S. Iohn for their warrant, thought this no [...]ust cause of excommunication. excommunicate the Bishops of Asia, wherein (saith M. Fulke) M. Fulke in his answer to a counterfet Catholick, page 36. post med. he passed the bounds of his authoritie, howsoeuer the Bish [...]ps [...]f Asia (in respect of the said occasion seeming to them so slender) censured Victor as ouer severe; [...]useb hist. lib. [...]. cap. 23, & 24. yet (which is most to be obserued) no one of them (though thus in their owne opinion prouoked,) chargeth him (as in all reason if they might they would) with any vndue claime or exercise of vsurped authoritie: Euseb. hist. lib. 5. cap. 24. initio, reporteth how Irenaeus who thought Victor ouer sharp herein, [...]dmonisheth Victor by letters that he would not for the obseruation of a tradition so long vsed, quite cut off so many Churches fr [...] the body of the vniuersall Church: In which words he doth not so much impugne as plainly acknowledge his authoritie: for h [...] could Victor so cut them off, vnlesse he had authoritie therein? euen Irenaeus himselfe (who stood most herein) acknowledgeth so plainly else-where the Primacie of the Romane See, that he is therefore specially reprehended Centur. 2. c. 4. col. 64. l. 10. it is said, Nouitatem [...] quandam & illud recipere quibusdam videri posset, quod in exemplaribus Irenaei, qualia nunc habemus, extat libro [...], ca [...] tio. Ad hanc Ecclesiam propter potentiorem principalitatem necesse est omnem conuenire Ecclesiam, &c. And in the Alphabeticall table of that Century, at the word Irenaeus, speciall reference being there made to this saying of Irenaeus, it is withall [...] thereof, Irenaei correpta sententia de Primatu Ecclesiae Romanae: 64. 12. by the Centurie writers of Magdeburge.
THE PROTESTANTS APPEALE.
SECT. 3.
3 True it is, that the Asian Bishops did obserue the time of Easter according vnto the custome of the Iewes, but yet not according vnto the Iewish intention, that is, as necessarily bound to that time by the law of Moses, as the De eo (Blasto) scribens Tertullianus, sic ait: Blastus accedens latenter Iudaismum vult introducere: Pascha enim dicit non aliter custodiendum esse, nisi ex lege Mosi, quartâ decimâ Mensis. Tertull. Praescript. 53. hereticke Blastus taught; but by vertue (as they thought) of an Nicholaus 1. Episc. Rom. epist. ad Mich. Graecum Imperatorem: Cum Asiani, inquit, omnes, inter caeteros Euangelista Iohanne authore, quartadecima Lunâ cum Iudaeis putarent Pascha celebrandum, hoc Victor à collegis separauit. Massonius lib. 1. de Episc. Rom. Tit. Victor, pag. 15. Apostolicall Tradition from S. Iohn, as here is confessed: nor yet did they schismatically, with Cum igitur Blastus eius rei causa iam schisma conflásset, &c. Baronius Cardin. Tom. 2. Anno 198. num. 16. Blastus, condemne all other Churches, which did not celebrate the feast of Easter at the same 14. day of the moneth; but, notwithstanding this difference of rites concerning the obseruation of Easter, did persist in the vnitie of faithfull fellowship and loue with all orthodoxall Christians. But Pope Victor began to thunder against Christians, and aduenture to excommunicate those holy Bishops of Asia, when he became himselfe an author of that schisme, and (as our Doctor hath said) passed the bounds of his authoritie.
4 The argument which they oppose hereunto is verie pithlesse: for See aboue lib. 2. cap. 22. largely discussed. among those Asian Bishops, (as hath bene confessed) the famous Polycrates would not be disswaded, but said that he was not dismaied with the terror of the excōmunication of Pope Victor: and other Bishops commanded Victor to seeke concord and peace: and notwithstanding his excommunication, kept their ancient custome, according as they had decreed in a Councell. And not this onely, but At illi (Asiani) omnes cum nonnullis alijs Praesulibus, non solum huic manus minimè praebuerunt, verumetiam pertinaciae redarguerunt. Massonius ibid. verbis. seqq. the same Asians, and other Bishops reproued the Pope of obstinacie. Can any require a better argument of their condemning of the Popes vsurped authoritie, then is their contemning his excommunication as a puffe of pride? or any greater derogation from the transcendencie of his iudgement, then to contradict his constitution by a contrarie decree in a Councell? This sheweth that all those Asians, who in those purest times of the Church neglected that excommunication, which is the greatest thunder-bolt that the Pope can send forth, were nothing lesse then Popish.
5 In the obiection out of Irenaeus, we haue See before, lib. 2. cap. 23. Sect. 1. & 2. alreadie obserued, both that the witnesses whom they produce, haue bene wronged by their allegation, and that the Father Irenaeus himselfe hath much disabled their pretence.
CHAP. VIII. Whether these three Popes, Boniface, Sozomen, and Celestine, did not make the first challenge of necessarie Appeales vnto the See of Rome from Affricke, (and consequently from other remote Churches) vpon a false and forged pretence.
THE ROMISH APOLOGIE.
2 Secondly, M. Whitaker Whitaker cō tra Duraeum. l. 7. p. 480. giueth example in Zozimus, Bonifacius, and Celestinus, [Page 468] Bishops of Rome, M. Fulke in his answer to a counter [...]t Catholick, pag. 37. circa medium. challenging (saith M. Fulke) Prerogatiue ouer the Bishops in Affrica by forging a false Canon of the Nicene Councell. Whereto we answer: that the former example of Victor who liued about some 200. yeares before these, fully auoideth this obiection: for if Victor so long before them challenged primacie, then did they but continue it, and not first bring it in; As for the suspition The suspitiō which Protestants en [...]orce was this: Zozimus, Bonifa [...]e and Celestinus, to proue vnto the Bishops of Africa appeales vnto Rome, alledged in behalfe thereo [...] t [...]e Nicene Councell: whereupon saith M. Iewell in the fourth article of his Reply, The said African Bishops wrote vnto the [...] of the East to set their copies of the Nicene Councell: vpon returne of which copies from Cyril Bishop of Alexandria a [...]d A [...] ticus of Constantinople, there appeared therein no such Canon: As also (say they) neither in the 22 Canons set downe by Ruffinus (hist. l. 10. c. 6.) doth any such Canon appeare, whereupon Protestants vrge this to haue bene a forgery and [...]n [...] ouation in Zozimus, Boniface and Celestinus. of pretended forger [...] of the Canons of the Nicene Councell by Zozimus, Boniface, and Celestinus, it is both vntrue Vntrue, for betweene the time of the Nicene Councell and of the foresaid Bishops, Cyril of Alexandria, and Atticus of Constantinople, the Arrians had occupied those sees, whereof see Socrates l. 2. Zozom. l. 4. Theodoret. l. 2. and Niceph. l. 9. & 10.) and corrupted the true originals of the Nicene Councell, so as the Canons which Ruffinus setteth downe and which Cyril and Atticus sent (howsoeuer those Fathers thought of then [...] were fal [...]e and corrupted, which to be true, appeareth many wayes: 1. First, in that sundry ancient Fathers haue alledged sundry Canons of the Nicene Councell, which are not to be found in these: As for example An brose ep. 82. saith, It was decr [...] in the Nicene Councell, Ne big amus in clerum asciscatur. S. Austine ep. 110. saith, It was there decreed, Ne Episc [...]pus sibi succes [...] rem sufficiat. Hieron. in praefat. Iudith, saith concerning the booke of Iudith: Hunc librum Synodu [...] Nicena in nun [...] sanctarum Scripturarum legitur computasse. And the Fathers of the second generall Councell of Constantinople (which was 30 yeares before Zozimus) in their synodicall letters written to the Bishops of Italy, Damasus and others, extant in Theodoret hist. l. 5. c. 9. post medium, affirme that there was sanctorum Patrum in Concilio-Niceno decisio, vt videlicet singularum Pro [...]inciarum antistites vnà cum finitimis (modo ipsis ita visum suerit Episcopis) minisiros ad Ecclesiarum commodum in suu ipscrum prouinci [...]s ordinent. Iulius who was Bishop of Rome presently after the Nicene Councell (in rescript. contra Orientales pro Athanasio, &c. which is in I sidors collection, and a great part thereof specially recited and alledged verbatim by Sozomen hist. l. 3. c. 7. and whereof see Socrates hist l. 2. c. 11.) saith, Canonibus in Nicena Synodo iubentibus, non debere praeter sentent [...] Romani Pontificis concilia celebrari. And Socrates affirmeth accordingly that such a Canon was, hist. l▪ 2. c. 5 and that it was alledged by Iulius hist. l. 2▪ c. 13. and so likewise doth Zozomen hist. l. 3. c. 9. also it is notorious and most certain, as appeareth by Athanasius in epistola de synodis Armini & Seleuci, and by Eusebius de vita Constantini. l. 3. c. 5. 17. & 18. and by [...]piplianli er. 69. that one principall occasion of the Nicen Councel was to determine the controuersie about the obseruation of Easter day, and that accordingly those Fathers made a Canon thereof. To omit sundry other like examples in that kind, wherof reade Concil. Aphricanum Can 14. and Leo ep. 25. ad Theodosium Augustum. And the Lord Archbishop of Canterbuty in his defence &c. page 334. post medium. And to omit likewise that the Canons alledged by Ruffinus, do vary from the Canons sent by Cyrillus, both in number, order and matter; diuers learned Protestants, as Oecolampadius, in libro Epistolarum Oecolampadij & Zuinglij, page 664. & 667. Calum. lib. 4. Institut c. 17. sect 36. M. Iewell in his Apologie of the Church of England: and M. Bilson now Bishop of Winchester, in his true difference betweene &c. part 4. page 555. ante med doe acknowledge and mention a Canon of the Nicene Councell concerning the Sacram [...]nt. All▪ which said Canons are wanting as well in the 22. Canons set downe by Ruffinus, as also in the 20. Canons sent by Cyrill, insomuch as Oecolampadius vbi supra. pag. 664. ante med. expresly chargeth our Latine copies as defectiue in this behal [...]e. 2. Secondly, in that the Artians had burned the originals of the Nicene Councell, which to be true appeareth by Athanasius in epist. ad omnes orthodoxos. And Iulius in rescript. ad Orientales, alledgeth in particular very many of the other Canons of the Nicene Councell, which Protestants now reiect for forged, and among them one Canon concerning appeales to Rome. 3. [...]astly, the Aphricans (whom this matter most concerned) were so farre from charging the said Popes with innouation or forgery▪ that S. Austine one of them calleth Zozimus the most blessed Pope Zozimus, Aug. de gra. Christ [...]l. 2. c▪ 2. & 6. 7. & 8. & 17. & epist. 157. & C [...]ncil Aphric. in Epist. ad Bonifacium. And like titles of reuerence and honour are giuen by the Aphrican Bishops to Boniface and Celestinus. Vide epistolam Aphricani Concilij ad Bonifacium, & vide epist. Afric. Concil. ad Celestinum. and Imtertinent, because that the Councel of Sardica, not that hereticall Conuenticle against Athanasius, mentioned by Zozomen hist. l. 3. c 10. and which M. Whitaker mistaketh contra Duraeum l. 7. p. 499: but that other Catholicke Councell mentioned by Dresserus in Millenar. 5. page 104. & 246. and by Carion in Chronic. p. 283. initio, and by Zozomen lib. 3 ca. 11. (whereat as witnesseth Theodoret hist. l. 2 c. 7. and Carion in Chronic. page 282. post med. Athanasius, and many other of the Fathers of the Nicene Councell were present) affirmeth can. 7. before the times of Zozimus, Boniface and Celestinus, this very matter of appealing to Rome, insomuch as Caluin lib. 4. Institut. c. 7. sect. 9▪ mentioneth this decree, and thought that the Pope did not forge, but by mistaking alledge this decree of Sardica, as the decree of the Councell of Nice▪ so cleare hereby it is, that Zozimus, Boniface and Celestinus were no Innouators. impertinent.
THE PROTESTANTS APPEALE.
Shewing the matter of this accusation, from the confession of our Aduersaries.
SECT. 1.
HOW shall the example of Victor support the causes of other Popes, which hath bene found to be vnable to stand of it selfe? We come vnto the accusatiō of the Popes false pretence of a Canon for the authorizing of their power of Appeales, which imputation their Apologists did promise to See aboue l. 2. cap. 22. auoid, and now is it put vnto the triall. The briefe of this businesse (as it is set downe in the booke of the Councell by their owne Surius) is this: Aparius a Priest was excommunicated for his Apud Suri [...]m, Tom. 1. Conc. de Conc. Africano, pag. 588. Scandalum non leue. [...]ag. 588. col. 1. scandalous, Immania flagitia pag. 590. col. 2. monstrous, and Tu [...]pitudines nefandas.— horrible wickednesse, which at the length he Repentè in confessionem cuncto [...]um flagi [...]rum dololus negator e [...]upit,—& in gemitus se conuertit. pag 590. col. 2. Nefandis nequitijs. pag. 591. col 1. confessed, not without teares; and despairing of all fauour from the Church of Affricke, for the recouerie of his place, trauelleth to Boniface the Pope of Rome, by whose authoritie he sought to be Petens ab omnibus erratis suis veniam, communioni est restitutus▪ Pag. 588. col. 1. restored againe, through (as was alledged) Quasi Romanae Ecclesiae asse [...]ens priuilegia. Pag. 590. col. 2. the Prerogatiue of the See of Rome, grounded vpon the pretence Conc. Nicaen. Pag 589 col. 1. of a Canon in the ancient Councell of Nice. But the Bishops of the Councel of Carthage, not yeelding too hastie credit vnto their allegation, See Apolog. confesse th [...] in their margent. sent their Legates vnto the Greeke Patriarchs of Antioch, Alexandria, and Constantinople, by whose helpe they might consult with the ancient copies and records, for triall whether there had bene any such Canon enacted in the Nicene Councell, or not. After due examination performed herein, they are informed by expresse letters from Rescripta Cyrill [...]. Pag. 589. col. 2. Cyril Patriarch of Alexandria, and from I pistola Attici. Ibid. Atticus Patriarch of Constantinople, of the ancient copies, wherein the alledged Canon could not be found.
2 This being vnderstood, the Fathers of the foresaid Councell (amongst whom S. Subscri [...] serunt Alip [...]us,—& Augustinus, &c. P [...]g▪ 58 [...] col. 2. Augustine was a principall one) did intreate the Bishop of Rome N [...]c. à nebis excommunicatos, &c. Pag. 590 col. 2. not to admit againe of any excommunicate persons into his communion, because as your Reuerence (say they) may perceiue, it is so decreed by the Councell of Nice, arguing the equitie thereof from this common rule of experience; Prudentissimè enim, &c. Pag. 591. c [...]l. 1. because (say they) all such matters may be most discreetly and indifferently ordered in the prouinces where they are begū. And lest any might obiect the supremacy of the Pope, they thus preoccupate in their epistle vnto the Pope: Nisi to [...]tè quisquam est, qui credat vincui [...]ibet posse Deum examinis inspirare iustitiam, & innumerabilibus Sacerdotibus in Concilium congregatis denegare. Pag 591. col. 1. Except any shal peraduenture thinke (say they) that God wil inspire some one with the spirit of wisedome and iustice, and denie that grace vnto many assembled together in one Synode for determination of such causes. And in conclusion, they iudge Aut quomodo ipsu [...]n t [...]ansmarinum iudicium rat [...]m erit? &c Ibid. Appeales beyond the sea (as namely from Carthage vnto Rome) not to be safe, for defect of due prosecution by witnesses, calling the contrarie practise (if the Pope should challenge it) a Executores Clenco v [...]stros nolite mittere, nolite concedere, ne fumosum typhum seculi in Ecclesiam Christi—videamur inducere. Ibid. smokie arrogancie.
3 This is the true processe of that Councell: hence it is that Protestants haue imputed vnto those Popes both matter of forgery, & of innouation. This is an old sore, and hath bin often rubbed: we now must trie the vertue of the salue which they haue plaistered vpon it: it is compounded of two obseruations, first they would shew that this accusation is false, and secondly that it is impertinent; both which in their marginal notes are more largely prosecuted. Therefore we must trie first
Whether the accusation made against the fore-named Popes for forgerie be false, or no?
SECT. 2.
4 The generall exception, which the Apologists do take against the truth of this accusation, is by imagining (as they haue bene instructed by two Bellar. lib. 2. de Rom. Pont. c. 25. & Baron. Tom 5. Anno 419. num. 80. Cardinals) that because histories report, that the Arian Hereticks occupied those Sees in Grecia, therefore those copies Apologists at the letter (c.) were by them corrupted, howsoeuer (say the Apologists) those Fathers thought of them. The Fathers, who are confessed to haue thought otherwise, were such, whose names haue bene alwaies honourable in Gods Church, for their orthodoxall profession and glorious victories against the Arian faction, to wit, Cyril Patriarch of Alexādria, who called the foresaid copies Necesse habui—fidelissima exemplatia ex authentica Synodo in Nicaea Bithyniae habità, vestrae charitati dirigere. Surius Tom. 1. Rescript Cyrilli Alexand. pag. 589. most faithfull examples taken out of the authentike Synode of Nice; and Atticus Patriarch of Constantinople, who nam [...]th them the Sicut statuta sunt in Nicaea ciuitate à Patribus Canones in integro (sicut iussistis) direxi. Epist. Attici Episc. Constant. ibid. pag. 590. perfect number of Canons of Nice; and two hundred and s [...]uenteene Bishops of the Councell of Africke (whereunto S. Augustine did See the last Se [...]. let. k. subscribe) who iudged that the Ex orientalibus Ecclesijs, vbi perhibentur eadem Decreta, posse etiam authentica reperi [...]i. Conc. Afric. epist. ad Bonifac. apud Surium quo suprà, pag. 589. col. 1. Authentical examples were extant (if any where) in those Churches of Greece, and therefore sent to be satisfied in the truth from thence: and after that they had receiued them, they held it a matter Quis enim dubitet exemplaria esse verissima Concilij in Graecia Nicaenae Synodi congregatae, quae tam diuersis locis & de nobilibus Graecis Ecclesijs adlata & comparata concordant. Ib. verbis seqq. without all doubt, that they were the authentike and perfect copies; because those Greeke Bishops were taken from the most noble Churches in Grecia: and the rather for that they being seuered one from another by so great a distance, did notwithstanding ioyne & accord in their euidēce. Furthermore certifying the Pope, that all other examples, whether Quanquam plurimos codices legeremus, sed nunquam in Nicaeno Concilio in Latinis codicibus legimus. Ibid. pag 589. col. 1.—Quia hic in nullo Graeco, &c. Ibid. Greek or Latine, which they could get, (except onely that which the Popes themselues did suggest,) did want the surmised Canon: whereunto Ruffinus and Isidore do See hereafter. consent.
5 And shall we now dare, for the defence of one Romish example, to set so light by, and to nullifie so many copies of so different Prouinces, receiued from so noble Authors, acknowledged with so vniuersall a consent? This sufficiently bewraieth the irreuerence which our Aduersaries haue vnto true antiquitie. It is necessarie that this be done vpon some good, and more then probable reason. We come to this triall, and deliuer
A confutation of the reasons, which haue bene vsed by the Apologists in impugning of the former accusation: euen from the confessions of our learned Aduersaries.
SECT. 3.
6 They haue polished their margent with a multitude of obiections, to proue that the Arrians had corrupted the Originals: and their chiefe argument is, because that sundrie ancient Fathers haue alledged diuerse Canons of the Councell of Nice, which are not found in the fore-named copies of that Councell. Wherunto we answer by a distinction, acknowledged and published by their [Page 471] owne Iesuite Pisanus, who obserueth out of a Greeke Author, that Idem Graecus author noster duo Decretorū genera in Synodo Nicaena constituta fuisse refert, praeter fidei declarationem, & Arij excommunicationem: Primum Decretorū genus ipse Diatyposes vocat, nos constitutiones dicere possumus, sed maluimꝰ Graecū nomen retinere, & diatyposes appel lare. In eisofficia Ecclesiastica ad ordinem debitum redacta suisle, idem author tradit. Illae verò, quas ipse author profert, indicant in eis doctrinam potius contineri quàm praecepta. Alterum genus [...] ille nuncupauit, nos Canones passim nominamus, ad Ecclesiasticam disciplinam pertinentes. Diatypose [...] numerum ignoram us; author enim ille nouē proposuit, sed a lijciens, illas fuisse paucas ex multis. Alphons. Pisan. Ies. initio 3. libri de Nicaeno Conc. tom. 1. Conc. apud Seuer. Bimū, p. 344. There were two kind of Decrees vsed in the Nicene Councell, the one called Diatyposes, Constitutions, the other named [...], which we call Canons, which concerned Ecclestasticall discipline: we know not (saith he) the number of their Constitutions, which that Authors saith were few; and the booke of the greeke Author, viz. G [...]lasius Cysicenus, hath bene lately Haec Alphon [...]us Pisanus, ex Graeco authore qui postea Gelasij Cysieaeni nomine, Graecè ac Latinc Parisijs à Frederico Morello edit [...]s fuit, Roberto Balforeo Scoto, viro Catholico, interprete. Posseuinus Apparat. Sacr. Tom. 2. Tit. Nicaenum Concilium. translated by Balforeus (in the iudgement of the Iesuite Posseuine) a Catholicke.
7 This distinction betweene Constitutions and Canons thus standing, the obiections, which are here made, are presently refuted, because the contention betweene the Africanes and the Popes of Rome was concerning Canons, and our Aduersaries instances are about Constitutions and Acts, which are to be discerned from the Canons properly so called, and were but twentie.
8 This collection agreeth with the iudgement of their owne Iesuite Turrian (taken from Balsamon,) where speaking of the time of the celebration of Easter, (both which are here obiected by the Apologists, as recorded in the true Canons of the Councell of Nice,) he granteth that they are Ad eadem acta referendi sunt Nicaeni Canones de generibus non ordinandorum, de poenitentibus in Epist. 6. Innocentij ad Agapetum Macedonium, & de alijs in Epist. ad Synod. Toletanam, & de Bigamis in Epist. Ambrosij 82. & siqui alij sunt, de quibus authores meminerunt. Turrianus ibid. verb. seqq. not found in the Canons of that Councell, but in the Acts: and vnto the same Acts (saith he) are to be referred those (so calling them vnproperly and vulga [...]ly, as he himselfe signifieth) Canons, which concerne the ordination of Ministers, or other such like, which are mentioned by other Authors, viz. in the name of the proper Canons of the Councell of Nice.
9 Now, if we shall applie this rule vnto our Apologists frame of 1. Ob. As for example, &c. of Bigamns, and Succession.—2. Ob. And the Fathers &c. of ordaining Pastors. 4. Ob. Iulius &c. of the Popes power of celebrating a Councell. 5. Ob. Also it is not orious &c. of the feast of Easter. 6. Ob. To omit &c of the 14 Canon of the African Councell. 7. Ob. And the Lord of &c. of the number of Canons. 8. Ob. And to omit &c. of the difference of Ruffinus Canons from others. 9. Ob. Diuers learned &c. of the testimonies of Protestants. obiections, we shall perceiue their third, fist, sixt, seuenth, and ninth obiections to be crooked and indirect, wherein Constitutions, or improper Canons, are alledged in stead of them, which were publikely registred in ancient Monuments for the proper & vndoubted Canons of the Nicene Synode. The second obiection is, to proue that the whole booke of Iudith was held for Canonicall in that Councell by the iudgement of S. Hierome, as is affirmed by these Apologists, by Cardinall Ob. Iudith, obiected by Bellar. lib 1. de verbo De [...], cap. 10. Bellarmine, and Feu-ardentius Praef. in Com. in Iac. §. Quatuor. & Stapleton. lib. 2. de authorit. Script. §. 1. others: but seemed so false, vnto their other Si Nicaena Synodus olim hunc Iudith librum in Canonem redegerat. cur annis 80. post non accenset eum Synodus Laodicaena? cur Nazianzenus eius non meminit?—cur Hieron. ipse praef. in lib. Salomonis scribit Ecclesiam librum Iudith. Tobiae, &c. legere quidem, sed non inter Canonicas Scripturas recipere. Lindanus Panopl. lib. 3. cap. 3. Hieronymus hoc de Synodo Nicaenatant [...]m ex fama referre videtur: Synodus (inquit) legitur computâsse. Erasmus Praefa. in Censur. Hieronymus librum Iudith—è Canone eximit. Acosta Ies. lib. 2. de Christo Reuelat. cap. 13. pag. 96. Quem—Hieronymus asseruit esse Apocryphum. Salmeron Ies. in Heb. disp. 2. §. Secundò &c. authors, such as are Lindanus and Erasmus, as also Acosta Hoc ipsum etiam testatur Theod. Balsamon, Canonum Synodorum Graecarum interpres.—Is ergo explanans primum Canonem Synodi Antioch. in eos, qui Canonem Conc. Nicaeni de celebratione Paschae non seruant; Hoc, inq [...]t, in Canonibus Nicaeni Conc. non est inuentum, sed in actis primae Synodi inuenitur. Turrian Ies. Pr [...]m. in Can. Nice [...]. apud B [...]nium part 1. pag. 369. col. 2. fine. applying the same answer vnto the same Iulius his prerogatiue. They who say that t [...] Canons were burnt, alledge Athanasius epist. ad Marcum: but this seemeth vnto Bellarmine no found reason, and indeed it is [...], for Athanas. epist ad orthodox, writeth, that the burning of bookes spoken of, happened in the time of the Emperor Constantius, before whose time Marcus was dead. [Page 472] and Salmeron (both Iesuits) do plainly and fully confute it, confessing, that S. Hierome himselfe exempted the booke of Iudith out of the Canon of Scriptures, accounting it indeed Apocryphall.
10 In the fourth obiection Iulius, who was &c. In Socrat lib. 2. cap. 11 no word of any Canon of Nice alledged by Iulius: and in Sozomen. lib. 3. cap. 7. no one syllable of the Popes authoritie in celebrandis Concilij [...]. And that Isidore is no better then a counterfet. Sozomene and Socrates are produced, but as dumbe witnesses: besides the seuenth and eight, which appeare to be altogether extrauagant. Let vs now proceed vnto
The confutation of their second exception, concerning the impertinencie of the foresaid accusation of forgerie: from the confessions of our learned Aduersaries.
SECT. 4.
11 For the proofe of this impertinencie, the Apologists in their marginall notes, tell vs of two Councels of Sardis, one Hereticall, and another Catholicall: by which latter the foresaid Canon of Appeales to Rome was decreed. For confirmation whereof they produce Caluine, as one thinking that the Popes did not forge, but onely mistake it, by alledging this decree of Sardis, as a decree of the Councell of Nice. Hence issueth their conclusion; So cleare (say they) hereby it is, that Zozimus, Boniface, and Celestine (three Popes) were no innouators.
12 We craue their patience to giue vs leaue in the examination hereof, to consult not onely with the relaters of (as will appeare) doubtfull and confused stories, but with the most subtle discussers thereof. Now then, vnto whom doth this last refuge, concerning the Canon of a Catholike Councell of Sardis, seeme to be so cleare? Doth M. Caluine so esteeme of it? He is so farre from lessening the suspition of this dealing, by calling it onely a mistaking, that he nameth it Qua in re flagitiosa ipsius Romani Pontificis impudentia apparuit nam cum fraude Sardicensem Synodum pro Nicaena supposuisset, turpitèr in manifesta falsitate deprehensus fuit. Caluine in the place alledged by the Apologists, signifying not any Catholicke, but the hereticall Sardis: for if he had vnderstood any Catholicke Sardis, then indeed he might haue called it a mistaking, and not a forgery. a detestable impudencie, and the Pope (as Cardinall Bellarmine confesseth of him) Alterum argumentum Magdeburgenslum, & Caluini eiusmodi est:—Romani Pontifices—discussâ causâ, falsatores & corruptores Nicaenorum Canonum deprehensi sunt. Bellar. lib. 2. de Rom. Pont. cap. 25. §. Alterum igitur. a falsifier and corrupter of the Canons of Nice.
13 But hath this bene euident vnto all later Romanists? Their Cardinall Cusanus would be heard speake: Sardicense Conc. fuit per legatos Apostolicae se dis in Affric. Synodo falsè allegatum.—Verùm Patres Africani Conc.—constitutionem illam (quam Gratianus Sardicensi Concil. ascribit) scribunt nullâ Patrum Synodo se inuenisse constitutam. Quare satis poss [...]t dubita [...]i, an Sardicensis Conc. constitutio existat. Card. Cusanus lib. 2. Concord. cap. 25. It may be well doubted (saith he) whether there be any such Canon of Sardis extant. Or will this proue cleare by their now Doctors and Iesuits? Verius est quod idem reuerendiss. Cardinalis in lib. 2. de Rom. Pont. cap. 21. 25. & post eum illustrissimus Cardinalis, anno 347. tradunt, Sardicensium Conciliorum duo fuisse, vnum legitimum, ex orthodoxis duntaxat Episc. 376. congregatum; alterum spurium ab Arianis Philippoli celebratum, ementito nomine Sardicense appellatùm. Binius Annot. in Conc. Sardic. pag. 439. col. 2. There were two Councels named Sardis, the one celebrated by Catholicke Bishops, the other by Arian heretikes. Thus saith their Cardinall Baronius, Cardinall Bellarmine, and their Binius: yet notwithstanding hath Bellarmine himselfe (as Binius noteth) confounded these two, making them but Reuerendiss. Card. Bella [...]minus cap. 7. lib. 1. Conc. scribit hoc Conc. partim confirmatum, partim reprobatum esse, quia ex 376. Episcopis, Sardicae congregatis, pars maior fidem Catholicam Nicaeni Conc. confirmauerat:—ex ijsdem verò septuaginta sex reliqui Orientales Episcopi Arianam fidem scripserint. Binius ibid. one Councell diuided into two parts and factions; a greater, which consisted [Page 473] of 376. Catholick Bishops, and the lesser, wherein there was to the number of 76. And for these two respects, this Councell (saith he) is partly allowed, and partly reiected.
14 Let vs ascend higher, and seeke our euidence from the Africane Bishops, and the Popes of Rome in the daies of S. Augustine, and then indeed the case will be found cleare. Augustious non agnoscit aliud Conc. Sardicense, quàm quoddam haereticum Orientalium,—Catholicum non vidit. Bellar. lib. 2 de Rom. Tont. cap. 25. §. Adde quòd. S. Augustine (saith Cardinall Bellarmine) did not acknowledge that there was any Councell of Sardis, except that, which is iudged of all men to haue bene hereticall; and the godly Bishops in the Councell of Africke are confessed to haue bene See hereafter lit. n. ignorant of any orthodoxall Councell of Sardis. Finally, it is so well knowne, that the Popes of Rome (when in that Councell they had pleaded by their Legates for the right of Appeales) See hereafter lit. i. did not so much as name the Councell of Sardis for proofe of their title in that behalfe.
15 If the matter be not yet cleared, it will become more sensible by (as it were) an Antiperistasis, euen the sight of the mist and cloud of our Aduersaries answer, whereby they seeke to darken the truth, whilest they call the Synode of Sardis an Sardicense erat Conc. Oecumenicum,—quod matores plenarium Concilium appellauerunt: Ita August. epist. 162. Ecce putemus &c.—Missi sunt Legati Sardicam ad Concilium à Iulio. Baronius Anno 347. num. 7. & 10. Oecumenicall or generall Councell, authorized by Pope Iulius, and moderated by his Legates: and yet their Cardinall Baronius confesseth (euen At quod nos in ma [...]orem admirationem ac planè stuporem adducit, illud est, quomodo acciderit vt Sozimus & Bonifacius Rom. Pontifices per Legatos in Africam missos in causa Appiarij Presbyteri Canones Oecumenici Conc Sardicensis citauerint nomine Nicaenae Synodi. Card. Baronius ibid. num. 99. not without wonder and astonishment) that the Popes for the defence of their claime, did not alledge any Canon of the Sardican Councell, but onely the Canon of the Councell of Nice: and then to free them from Nulla in his de dolo malo potest esse suspic [...]o, cum vtriusque Conc. Canones aequi ponderis essent—alterū de duobus contigisse oportuit, vel aliquos Nicaeni Conc. Canones in Sardicensi repetitos Nicaeuo Concilio excidisse, in Romano codice integros conseruatos fuisse; vel ab aliquo Canonum collectore, quod nomen Sardicense esset ab Arianis infamatum, in nomine Nicaeni Conc. citâsse. Baronius ibid. verbis seqq. suspition of forgerie, answereth (onely by an imagination) that either some Canons of the Nicene Councell, which were repeated in the Councell of Sardis, were lost in the Greeke copies, and preserued entire in the Romane Registers; or else that the fault of some Scribe, who in stead of Sardis (because the name thereof was then infamous) did put in the name of the Councell of Nice: or else (this is Cardinall Bellarmines conceit) that Mihi admodum probabile videtur in Nicaeno Conc. non fuisse expressè hos tres Canones, de quibus agimus, sed à Sozimo & Bonifacio voca [...]i Canones Nicaenos, quia Conc. Nicaenum & Sardicense pro vno habebantur, & vtriusque Conc. Canones simul in Bibliotheca Rom. coniuncti habebantur, cuius rei ignoratio Patres Africanos perturbabat. Bellarm lib. 2. de Rom. Pont. cap. 25. §. Dico tertio. although this Canon was not in the Councell of Nice, but in Sardis, yet the Popes named it the Nicene Canon, because the Councell of Nice and of Sardis were held both as one.
16 And finally, (to shut and locke vp the doore after them) they will haue vs beleeue, that when the Catholicks celebrated their Councell of Sardis, the Arrian heretikes gathered a conuenticle at See aboue lit. d. So Bellarmine: the same is in Binius. Philippolis, calling it (for confusion sake) the Councell of Sardis, Ariani conciliabulum nomine Sardicensis Conc. condecoratum Constantij Imperatoris patrocinio, velut vnicum atque legitimum Sardicense Conc. omnibus in locis promulgari curauerint, vnde hoc callidè & per imposturam haereticorum e [...]ectuni est vt S. Augustinus, Alipius, alijque Catholici, ignorantes haec duo, vnum legitimum, alterum illegitimum habitum fuisse, vtrumque veluti impium d [...]testati fuerit. Binius Anno [...]. in Concil. Sardic. pag. 440. col. 1. & Baronius Anno 347. numer. 74. and vnder the patronage of the Emperour Constantius (say our Aduersaries) proclaimed it sor the orthodoxall Sardice; by which impostureship it came to passe, that afterwards S. Augustine and other Catholicks (say they) ignorantly conceiued both the Sardicans to be one, and therefore did detest both as impious and hereticall.
[Page 474] 17 These answers are fettered with foure notable improbabilities: for first, to imagine that only Rome did preserue the true copies of the Nicene Councel, is so to dignifie the integritie of one Chaire, as therby to impute an irreligious and vnpardonable negligence vnto all other Churches (as well Greeke as Latine) throughout the Christian world, for neglect of a Canon, which, in their opinion, doth necessarily concerne the vniuersall Church of Christ.
18 Secondly, to thinke, that because the name of Sardican Councell was made common vnto the orthodoxall and the hereticall parties, there followed a confusion of the Councels themselues, is but a negligent conceit: for, as the Spirit of God distinguisheth the community of names by the diuersity of Adiuncts, as (for example) the name Simon, which was common to the disciple of Christ with a maister of Magicke, is discerned by additions, thus, Simon Peter, and Simon Magus; by which sirnames the persons themselues are distinguished. So also the name of Iudas commō vnto an elect Saint with a child of perdition, is notified by distinct attributes thus, Iudas Iames brother, and Iudas Iscariot. So had it bene easie for the Catholicks and true professors in the daies of Constantius, to haue auoided the supposed confusion of the names of Sardice, either by the adiunct of time, in calling the one the first, the other the second; or in respect of quantitie, by naming one the greater, & the other the lesse: or from the difference of qualitie, mentioning the one by the name of orthodoxall and Catholicke, and the other Arrianicall & hereticall: and by any note of distinction, although it had bin by calling the one A, and the other B, rather then to haue suffered (which they now pretend) that an See aboue in this Chapter. Oecumenicall Councell of Sardice, and of equall autoritie with the ancient Councell of Nice, to vanish for a long time, and so, in a manner to betray, by negligence, a doctrine of truth.
19 The third improbabilitie resulteth from the consideration of S. Augustine and the Church of Africke, who notwithstanding that they liued not long after the time of the imagined Sardican Councell, yet did they not acknowledge any orthodoxal Councell of Sardice, and are for this cause by our Aduersaries termed Ignorants: and yet do all the learned know and acknowledged these Africane Churches to haue bene noble members of the Catholike bodie of Christ, for sinceritie as faithfull, for all industrie as painefull, for conueniencie more fit and able to discusse, discerne, and discouer this truth, then any new coniecturall discourse can be.
20 The last improbabilitie is that which maruellously preiudiceth their Romane See; for in their answers their Popes are brought in also as deceiued by the Scribe, who in steed of Sardice put in the Councell of Nice: and when this is disproued by the words of the Popes Legate, (who in the foresaid Councell of Africke made expresse mention of the Councel of Sardice) they then answer, that In isto Conc. Carthag. 6. c. 6. citatur nominatim Sardicense.—Respondeo, illa verba non esse Africanorum, sed Legatorum Pontificis. Et praetereà existimo eum locum corruptum, & vel positum à librarijs, aut quod magis suspicor, ex margine irrepsisse in textum. Bellar lib. 2. de Pont. cap. 25. §. Sed dices. these words of the Legates may be suspected (by the fault of some scribes) to haue crept out of the margent into the text. The prouerbe saith, Ex vngue leonem, & may not we perceiue how licentiate-like the Romish Scribes in those times were for the aduantaging of the Popes prerogatiues? But yet againe, the Popes (say they) named it the Councell of Nice, because the Councell of Nice and Sardice were held as both one. How could this be, seeing that the [Page 475] difference of their times is noted by themselues, to haue bene no lesse then the space of 18 Nicaenum Conc. anno 325. Sardicense, 347. Baronius. yeares; the distance of place is confessed to haue bene as much, as betweene Nicaenum in Asia, in vrbe Bithymae. Suriu [...]. Bythinia and Sardica in Thracia, confinis [...]llyriae. Baronius. Sardice, which is in the confines of Illyria: and the See Surius Tom. 1. Canons themselues to be, in many articles, as diuerse as was either the time or the place?
21 Yet howsoeuer, seeing that in the whole canuase which was now betweene the Church of Rome and Africke, and that their three Popes contended to manifest the right of their claime of Appeals by good and necessarie euidence, it may seeme a thing not onely improbable, but impossible also, that those their Popes, after so long inquisition, should not haue made the like answers, which our Aduersaries haue newly coniectured, if they had thought such answers to haue bene iustifiable in those times; and not by their silence haue sustained that great blot of suggestion of a wrong Canon, and the perpetuall preiudice against their claime of Appeales to Rome, to sticke so fast vpon the Papall succession. For the conclusion of that Synode was a flat prohibition of all the Clergie in Africke, not to appeale vnto Rome vpon paine of Ad transmarina autē qui putauerit appellā dum, à nullo inter Africam in communionem suscipiatur. Conc. Afric. can. 92. apud Surium, pag. 586. col. 2. excommunication, which (by their owne consequence) must hold aswell against Nam etsi de inferioribus clericis vellaicis videtur ibi (that is, in the Councell of Nice, c. 5.) praecaueri, quanto magis de Episcopis voluit obseruari? &c. Concil. African Epist. ad Celestinum, apud Suri [...]m, pag. 590. col. 2. Bishops (if they should haply haue so transgressed) as vpon any Ministers of inferiour degrees. From these premises we may boldly deriue
A Conclusion of this point, by way of Appeale.
SECT. 5.
22 The question is, whether the Popes haue bene iustly challenged of an innouation of a Canon of Nice: we haue seene our Aduersaries working by all their wit and art to deliuer their head (the Pope) out of this loope: but the more th [...]y struggle and seeke to dissolue the knot, the more they seeme to strangle the partie, whilest for our satisfaction they can bring no better answers then such which redound vnto the imputation either of drowsie negligence, or else of dull ignorance vnto the graue and godly Pat [...]iarchs, Cyrill, and Atticus, S. Augustine, and vnto 217. orthodoxall Bishops in the Councell of Africke, as though they wanted either will to seeke or skill to discerne the true Canons of Councels, not long before their times: hereby likewise staining their then Popes, as if they could not distinguish betweene Nice and Sardice.
23 But their defence is made more vniustifiable by their manifold contradictions: some affirming that there were See aboue Sect. 3. moe then twentie Canons in the Councell of Nice, others See aboue ibid. disprouing this; one side they obiect that the See aboue §. 3. num. 9. booke of Iudith was authorised for Canonicall in that Councell of Nice; another side See aboue ibid. refuteth it. Cardinall Bellarmine to make vp two diuerse Councels of Sardice, doth fancie two See aboue Sect. 4. factions in one citie: Cardinall Baronius to the same end doth place them in two diuerse cities, Sardice, and Pentapolis. And much doubting there is in confessing whether the Popes did know the difference of the See ibid. Councels of Nice & Sardice, or no: together with many other perplexities and incongruities: all which fictitious presumptions of the [Page 476] defenders do but confirme vnto vs the former suspitiō, that the Popes reason for challenge of Appeales was a meere [...]igment, & the claime it selse an innouation; so that we need not doubt with their Cardinall Cusanus to adhere vnto the iudgement of S. Augustine and the other famous Bishops of Africke, who concluded against the Popes allegation of a Canon of a Councell generally thus: In nulla Patrum definitione huic Ecclesiae derogatum est Affricanae. Apud Surium Conc. Affric. epist. ad Celest. Neuer any Councell did derogate so much from the Church of Africke, as to allow Appeals from them vnto Rome: and against the claime it selfe, to denounce excommunication against those that should vse any such Appeale.
24 Let vs but adde hereunto the Canons of the Councell of Sardice, as they now stand, and are vsually alledged by our Aduersaries, and they may seeme to impaire the now Romish challenge of Appeales, both because they do not define any priuiledge of Appeales de iure vnto the Pope, but do onely de facto allow it him with an arbitrarie, Osius Episcopus dixit: Illud quoque necessariò adijeiendum est, vt Episcopi de sua prouincia ad aliam prouinciam, in qua non sunt Episcopi, non transeant, nisi fortè à f [...]atribus suis inuitati, ne videamur ianuam claudere charitatis. Illud quoque prouidendum es [...] si in aliqua prouincia aliquis Episcopus contra fratrem suum Episcopum litem habuerit, ne vnus è duobus ex alia prouincia aduocet Episcopum cognitorem. Quodsi aliquis Episcopus iudicatus fuerit in aliqua causa, & putat se bonam causam habere, vt iterum Concilium renouetur, si vobis placet, S. Petri Apostoli memoriam honoremus, vt scribatur ab his qui causam examinarunt, Iulio Rom. Episcopo: & si iudicauerit renouandum esse iudici [...]m, renouetur, & det Iudices. Si autem probauerit talem causam esse, vt non refricentur ea, quae acta sunt: quae decreuerit, confirmata erunt, si hoc omnibus placet? Synodus respondet, placet. Conc Sardicens. cap. 3. apud Surium, Tom. 1. Osius Episcopus dixit: Placuit autem, vt si Episcopus accu [...]a [...] fuerit, & iudicauerint congregati Episcopi regionis ipsius, & de gradu suo cum deiecerint, si appellauerit qui deiectus est, & confugerit ad [...]piscopum Rom▪ Ecclesiae, & voluerit se [...]diri, si iustum putauerit vt renouetur iudicium, vel disc [...]ssionis examen, scribere his Episcopis dignetur, qui in finitima & propinqua prouincia sunt, vt ipsi diligenter omninò requirant, & iuxta fidem veritatis definiant. Quod si is, qui [...]ogat causam suam iterum audiri, deprecatione sua mouerit Episcopum Rom. vt è latere suo Presbyterum mittat, erit in potestate Episcopi quod velit, & quod aestimet. [...]tsi decreuerit mittendos esse q [...]i praesentes cum Episcopis iudicent, habentes cius authoritatem, à quo destinati sunt, erit in suo arbitrio. Si verò crediderit Episcopos sufficere vt negotio terminum imponant, faciet quod sapientissimo cons [...]lio suo iudicaue [...]it. Idem Conc. Sardic. ca. 7. si vobis omnibus placet: and do also prescribe vnto him a manner of proceeding, which is not pe [...]emptorily to ouer-rule such matters by himselfe alone, but to vse the consent of other Bishops.
25 By this canuasse of so important a case, viz. Appeales vnto Rome, which at this day is made an essentiall prerogatiue of the Popedome, we cannot but obserue, that in those ancient times it was not acknowledged as due vnto the Pope, either by diuine lawe, or by ordinance Ecclesiasticall: for if it had appertained vnto him by that lawe of Christ, would either the then Popes haue conceited, or those Affricane Bishops denied the right of appealing vnto (as they now pretend) the successor of S. Peter, the Vicar of Christ, and supreme Iudge of the whole Church? And if any vniuersal constitution Ecclesiasticall had established it, would so reuerend, ancient, & famous a Councell, which was so inquisitiue into the acts of the Councell of Nice, haue conspired with generall consent to decree so solemnly, so seuerely, and resolutely against it? Doubtlesse, if those Popes could then haue pleaded Gospell for it, they would haue mentioned, at least, one text of Scripture for proofe of that priuiledge: and if any generall Councell had acknowledged it, S. Augustine and the Africane Bishops would not haue refused it. * Card. Bellarm. his answer, saying that the question was not an liceret, sed an expediret, is confuted by the proceeding [...]f the Synod, who shew, that it was not lawfull because it was not expedient. Will our aduersaries say, that it is not expedient to vs [...] the ordinance of Christ: or that particular Churches, as Affricke was, may prescribe vnto the Pope lawes of expediencie?
CHHP. IX. Of the Romish change in imposing an absolute law of Continencie vpon the Clergie, by Pope Syricius.
THE ROMISH APOLOGIE.
3 Thirdly, M. Whitaker giueth example in Pope Syritius, saying, Whitaker contra Duraeum lib. 7. page 480. ante medium. Syritius was the first that annexed perpetuall chastitie to the Ministers of the word. Whereto we answer, First, that M. Whitaker alledgeth no proofe that Syritius was the first, neither doth he or can he name any Catholicke writer of that time so reporting.
THE PROTESTANTS APPEALE.
SECT. 1.
MAister Whitaker directly ouer the place obiected, did note the Popes Qui verbi Ministris perpetuū coelibatum primus iniecit, is Syricius Pontifex fuit. Loco citato: alledging in the margent Dist. 82. C. Proposuisti. Decree in Gratian dist. 82. where their Romish Glosse in their ancient edition produceth Hic dicit Hug. quod Apostoli non, instituerunt de non vtendo iam contracto, quia si Apostoli hoc instituissent, Orientales hoc admisissent. Alij verò intelligunt ea de contracto: & quod dicit 1. etiam ab vxoribus, dicunt ante legitimè sibi copulatis: aut de facto. Nam dicunt quod ista cap. facta fuerunt ante tempus Gregorij, qui introduxit continentiam Ministris. 31. Dist. ante triennium. i. Subdiaconis, Presbyteris verò & Diaconis Syricius introduxit. Imò dicunt quod olim Sacerdotes poterant contrahere ante Syricium: vnde & Moyses contraxit. Exponunt ergo, Apostoli docuerunt exemplo, opere & admonitione, secundum H. non institutione, vel constitutione, secundum alios. Paulò post: Antiquitas. A tempore Syricij, hoc vocat antiquitatem 82. distinct. Plurimos. Glossa in Decret. Gratian. part. 1. dist. 84. C. Cum in praeterito. Hugo, saying, that the Apostles did not ordaine, that they (speaking of Priests and Deacons) should not haue the vse of wedlocke, which they had contracted before their ordination. Where also their Romish Glosse saith, that some affirme Syricius to haue brought in the law of continencie of Priests and Deacons: and whereas the text of the Decree nameth antiquitie for proofe of the law of continencie, that is (saith the Glosse) from the time of Syricius. Which seemed also vnto their Polydore a sufficient proofe, for hereupō At Occidentalibus paulatim est connubium abrogatum: Syricius enim primus Sacerdotibus & Diaconis, vt ait Gratian. Dist. 82. coniugio interdixit: qui circiter annum salutis humanae 387. sedere coepit. Polydor. Virgil. de Inuent. lib. 5. cap. 4. pag. 319. Syricius was the first (saith he) who, as Gratian saith, in the yeare 387. did forbid the marriage of Priests. Which Glosse hath bene allowed by their last corrected edition of Pope Editio Greg. 13. Gregorie the thirteenth. And could it be modestie in the Apologists contrarily to affirme, that M. Whitaker alledged no proofe? We must in the next place see how they can free Syricius from the guilt of innouation.
THE ROMISH APOLOGIE.
Secondly, we alledge most plainely to the contrarie, how that S. Hierome who liued in the time of Damasus predecessor to Syritius, saith hereof: Hierom. in apolog ad Pamach c. 3. and the same doctrine doth he affirme in c. 1. ad Titum. If married men like not this, let them not be angrie with me but with the holy Scriptures, with all Bishops, Priests, and Deacons, who know they cannot offer Sacrifice, if they vse the act of marriage. And this opinion was then not first begunne, but (to the contrarie) so vniuersall, that Hierome affirmeth it to be the generall Doctrine and practise of Hierom. contra Vigilant. c. 1. saith: Quid faciunt Orient is Ecclesiae, quid Egypti & sedis Apostolicae? quae aut virgines clericos accipiunt, aut continentes, aut si vxores habuerint, mariti esse d [...]sinunt. the Church of the East, of Egipt and the See Apostolick. And in like manner was the marriage of Priests long before these times so plainly impugned euen in the Greeke Church by Epiphanius haer. 59. after other plaine words had hereof, saith, At dices mihi in quibusdam locis adhuc liberos gignere Presbyteros, Diaconos, & Hipodiaconos: at hoc non est iuxta Canonem, &c. So plainly doth he acknowledge hereby a former Canon. Epiphanius, Origen. in Numer. hom. 23. saith, Certum est quia impeditur sacrificium indesinens ijs qui coniugalibus necessitatibus seruiunt, vnde videtur mihi quod illius est solius offerre sacrificium indesinens, qui indesin [...]nti & perpetuae se deuouerit castitati. Et vide Origen. in Leuit. hom. 4. & l. 8. contra Celsum. Origen.
THE PROTESTANTS APPEALE: Shewing a great ouersight of the Apologists in vrging these testimonies of the Fathers.
SECT. 2.
2 We haue but two answers vnto the Apologists, to wit, that they like vnskilfull markmen, haue shot both short, and also ouer the marke. Short, by ignorance (as we thinke) of a difference which there is betweene the condition de matrimonio contrahendo, & de matrimonio contracto, that is, before contracting of matrimonie, and after the matrimonie is contracted. The institution of perpetuall continencie, which was imputed vnto Syricius, was (as the Romish Glosse, which is noted by Doctor Whitaker, plainly See aboue Sect. 1. b. expresseth,) that although a Priest had bene contracted in matrimonie, yet did Syricius enioyne a separation, by this meanes to preserue a perpetual continencie in the Clergy. But the instances which they obiect out of the Fathers, do not intreate at all of matrimonie contracted. And thus our Apologists haue bene occupied onely in beating the ayre; for as yet Syricius may go for an innouator in his absolute decree of perpetuall continencie, vnto persons Ecclesiasticall.
3 Their next fault is ouer-shooting: which we will shew orderly in their seuerall testimonies. First the former sentence of S. Hierome is much depraued: for it should haue bene expressed thus: If married men like not this, let them not be angrie with me, but with Scriptures, with Bishops, Priests, and Deacons, (then followeth that, which the Apologists haue learnedly omitted) yea and with all the order Leuiticall, who knew (the Apologists haue changed into know) that they could not offer Sacrifice, when they vsed the marriage-bed. In the which place S. Hierome proueth onely the excellencie of virginitie in respect of marriage: Opera legis nuptiae sunt, vnde & maledicuntur eae, quae non habent filios. Quae si conceduntur etiam in Euangelio, aliud tamen est indulgentiam infirmitati tribuere, aliud est virtutibus praemia polliceri. Ecce perspicuè diximus nuptias concedi in Euangelio, sed tamen cosdem in suo officio permanentes praemia castitatis capere non posse. Quod si indignè accipiunt mariti, non mihi irascantur, sed Scripturis sacris, imò Episcopis, Presbyteris, & Diaconis, & vniuerso cho [...]o Sacerdota [...]i & Leuitico, qui se nouerunt hostias offerre non posse, si operi seruiant coniugali. Hieron. loco citato, Tom. 2. pag. 104. Behold (saith he) we haue plainly confessed that the Gospell doth allow marriage, but so, that the married parties do not desire the reward of virgins; but doth not touch the necessitie of perpetual continencie in Priests, which the place it selfe doth proue by two sufficient arguments.
4 First, let them not be angrie with me, (saith he) but with Scriptures, reprouing onely that which is reproueable by Scriptures: but the See aboue. Iesuites themselues haue confessed, euen from the sentence of the Councell of Trent, that the marriage of Priests' is not forbidden by Scriptures. Secondly, he vseth the example of the Leuiticall Priests, who although they were commanded to containe, during the course of their sacrificing (which proueth the excellency of virginitie,) yet were they married. Which clause, lest it might appeare, the Apologists did artificially discard, and as though it had bene directly spoken of Bishops, Priests, and Deacons of the new Testament, did change the tence of the verbe [knew] into [know.] Againe, elsewhere his consequences are as strong to proue that the Laitie may not be married, because the Apostle saith: Supra in eadem Apologia. Sed qui semel duxit vxorem, nisi ex consensu se non valet abstinere—reddat coniugi debitum, quia sponte se alligauit, vt regete cogeretur. Pag. 102. Similiter viri cohabitantes iuxta scientiam—vt [...] cohibeantur orationes. Ib. p. 21. Et paulò post. Vt vacetis orationi, & iterum reuertimini ad idipsum—quod dixit secundùm indulgentiam, non secundùm imperium. Pag. 22. Separate your selues for prayer, for a time.
[Page 479] 5 The next testimonies of S. Hieroms 2. Testimonie, Aut si vxores habuerint mariti esse desinūt, doth not exact it by necessitie of law, but by liberty of consent, a [...] in some cases he did in the laitie. See aboue. Hierome and of Epiphanius his Canon concerneth not them who are maried, which is Syricius his case. Epiphanius, are not within the compasse of this question, which onely concerneth Syricius.
6 The words of Origen seeme at the first view to giue the vp-shot, but it aimeth also at a wrong marke: for he mentioning Orig. hom 23. speaking of euery Christian: Agnoscat quisquis vult esse persectus & sanctus—quod semper & indesinenter iustus debet facere diem festum.—Sacrificium indesinens est si sine intermissione oremus—certum est qui peccat, & diem peccati agit, agere non potest diem festum: & ideo in diebus, quibus pecat, non potest offerre indesinens sacrificium. Then followeth: Nolite fraudare vox inuicem nisi ex consensu ad tempus, vt vacetis orationi, & iterum in idipsum sitis (then the place obiected) certum est quia impeditur indesinens sacrificium ijs, qui &c. perpetuall sacrifice of praier, doth directly apply his speech vnto euerie one that can pray vnto God, and doth as well proue that no Christian man may be married, as it doth euince the vnlawfulnesse of marriage in Priests.
7 Yet lest that our answers may seeme to our Aduersaries lesse perswasible, we referre them vnto their owne Bishop Espencaeus, who expoundeth the sentence of Vnto the place of Origen which was obiected: Vides de perpetuo omnium festo, non de proprio Sacerdotum sacrificio sermonem esse; although be addeth, quem tamen statim post, sed cunctanter & timidè—ad continentiam a [...]raxit, but not onely of Priests. And a little before: Is (Origenes) nunquam non audiuit vt nimis tum castus, tum allegoricus, &c. [...]spencaeus lib. 1. de Continent. cap. 13. pag. 123. So that by the authoritie of Origen, they are as well warranted literally to castrate themselues, as to admit the necessary law of continencie. Origen and other like Sed maioris est negotij simile Ambrosij. Hieronymi, & aliorum collectionem examinare, cùm aiunt in veteri lege Sac [...]rdotes, quo tempore offerebant, ab vxoribus secubarent, & in noua fideles etiam laici nisi ad inuicem ex m [...]tuo consensu sese fraud intes, orare nequcant, Ecclesiasticis, quibus semper est orandum & offerendum, semper item erit continendum.—Sed side oratione loquuntur quotidiana,—quae laicis & clericis, & sine intermissione praecipitur, ita [...]ibo, potu, alijs (que) actionibus, ac ne somno quidem impeditur, cum Hieronymo testante, Sanctis etiam somnus sit oratio, proinde nec legitimo vsu coniugij interrumpitur, quem vocat Apostolus Immaculatum, Heb. 13. Sic enim, vt rectè colligit Anselmus, cum semper orandum sit, nunquam esse coniugio sermendum.—Sin de oratione grauiore quae sit cum ie [...]unio, ferè in Scripturis coniun [...] solita intelligunt.—Sic cibo potuque delicatiore, alijsue negotijs cestare—non Sacerdotibus solùm, sed & laicis (Exod 19. [...]oel. 2.) traditum est:—verùm preces solennes & huiusmodi feriae perpetuae non sunt; nec, Ambrosio teste, omni off [...]rre die Sacerdotes necesse est, nihil olim omnes etiam Latinos prohibebat, Graecos hodie nihil prohibet, statis, quibus vacant i sacrificio, temporibus consuetudinem cum voxribus habere. Q [...]isquis olim dijudicaret Ministros coldem ue maritos quasi nu [...]tiarum occasione offerre non deberent & talium oblatione abstinerent, cum an [...]them a [...]e percussum in Concilio Gangrensi prius audiuimus.—Multi nunc sunt qui non ter in anno sacrificant.—Quod autem Pauli locum [Ne se defraudent—nisi ex consensione propter orationem.] Ambrosius existimat Paulum de Eucharistia sumenda sentire—idque optare magis quàm exigere. Espencaeus ibidem pag. 123, & 124. Paulò post: Ambrosius negat suo tempore quotidiè offerri solitum. Pag. 125. testimonies of S. Ambrose, and S. Hierome, and learnedly confuteth the fancy of some, who think that marriage and ministerie cannot consort together: whereof he produceth the example of S. Hilary: and to thē that vse to say, that Bishops & Priests were primitiuely maried, but yet had not the coniugall vse of their wiues, he Meminit autem Canon Episcoporum coniugij. vt quod eis tunc leg [...]timum esset. Vides hunc de coniugum vsu ( [...], inquit) non tantùm de victu intellexisise. Et Zonarà anterior Chrysostomus Paulum ad Titum enarrans hom. 2. cum ait intendere, haereticis ora prorsus obstruere, nuptias damnantibus, ostendentem rem esse culp à carentem, imò pretiosam, & cum qua quis possit ad Episcopatus solium subuehi. Atqui cum haeretici nuptias sine vsu, hoc est, vt sic loquar, non nuptias non improbassent, nihil contra eos facerent, Paulum Graeci orthodoxi enarrantes, si sentirent, Christi, quod isti contendunt, & Apostolorum, scripta ordinatione, connubij vsum cum ministerij vsu prorsus pugnare. Espencaeus de Continent. lib. 1. cap. 4. pag. 30. concludeth: Nec enim Synodus sexta, quae se addere Apostolico Canoni fatetur, voluit vxores ab Episcopis inhumaniter cijci, vt eis, liberis & familiae non prouiderent, sed carnali cos commercio priuauit. Proinde D. Clictouaeus in propug. de continent. Sacerd. cap. 6.—cundem accepit non de domestica tantùm c [...]tâ, sed de coniugali debito, quod illius constitutionis tempore, Sacerdos vxori, ante consecrationem ductae, exposcenti debuit exhibere. Idem [...]. pag. 31. Et noster quidem Clictouaeus cap. 7. non obscurè deprehendit Gangrensem de Ministris ante susceptos o [...]dmes coniugatis, & coniugio post vtentibus, hoc est, de matrimonij officio, nedum vinculo, intelligendum. & val dum inde argumentum sumit, tum sacerdotibus licuisse matrimonijs antea contractis vti; tum quia haeretici à patribus ibi damnati, nuptijs ob actum praesertim coniugalem, quem semper esse peceatum contendebant, insensi erant. Idem ibidem, pag. 32. opposeth an Apostolicall Canon, Zonaras, Chrysostome, a Councell, and their owne Clitouaeus, besides a reason taken from the Synode Gangrensis, which is impregnable: not (as yet,) to insist vpon the storie concerning Paphnutius, where the question is, whether married Priests might lawfully sleepe with their wiues: vnto which example we and the Apologists do in the next place appeale.
THE ROMISH APOLOGIE.
And also euen by that misapplied Mis-applied, for that many learned Protestants do vrge it in proofe of Priests mariage, whereas it proueth the contrary. example of Paphnutius, It doth appeare by Socrates hist. l. 1. c. 8. ante med. and Zozomen hist l 1. c. 22. and by the Century writers, Cent. 4. c. 9. col. 656. sine 44. and by M. Fulke against the Rhemish Testament in Mat. 8. sect 3 fol, 14. a. post med. that Paphnutius, though he thought that Priesthood did not dissolue mariage contracted before Orders giuen, yet he affirmed to the Nicene Councell, that those who were made Priests before they were maried, should not after wards marry. alledging for this (veterem Ecclesiae traditionem) the ancient Tradition of the Church: so plainly doth Paphnutius hereby acknowledge that this doctrine was then holden for the Churches ancient doctrine. that our learned Aduersaries doubt not therefore to So K [...]muitius in his Examen, Concil. Trident. part. 3. reprehendeth Hierom, Ambrose, and O [...]igen, page 50. a. ante med and Epiphanius p. 62. a. initio. And Frigeuilleus Gauuius in his Palma Christiana, page 103. reprehendeth Socrates and Zozomen for their report of Paphnutius. reprehend the said Fathers, and as Epiphanius and Paphnutius in their cited testimonies hereof, do in plaine termes rest vpon the Churches Doctrine before their times:
THE PROTESTANTS APPEALE: Concerning the storie of Paphnutius in the Councell of Nice: whether it doth more fauour the Protestants or Romanists.
SECT. 3.
8 Ecclesiasticall Historians must be required to speake: Socrates (with whom Sozomen concurreth) saith, that Visum erat Episcopis legem nouam in Ecclesiam introducere, vt qui essent sacris initiati, sieut Episcopi, Presbyteri, & Diaconi, cum vxoribus, quas cùm erant laici in matrimoniū duxissent, minimè dormirent.—Surrexit Paphnutius, vehementer vocife [...]a [...]us est, non graue [...]agum ceruicibus illorum imponendum esse, qui erant sacris initiati: honorabile esse coniugium inter omnes, & torom im [...] aculatum.—I [...]lud satis esse, vt qui in Clerum antè ascripti erant, quàm duxissent vxores, [...]i secundùm veterem [...]cclesiae traditionem dcinceps à nuptijs se abstinerent: non tamen quenquam ab illa, quam iampridem, cùm laicus erat, vxorem duxisset, s [...]ungi debere. Istam in Episcoporum conuentu orationem habuit Paphnutius, cùm ipse non modò nuptras non expertus esset.—Itaque cùm totus Episcoporum, Presbyterorum, & Diaconorum conuentus verbis Paphnutij assensisset, &c. Socrates hist. Ecclesiast. lib. 1. cap. 8. when in the Councell of Nice it had bene intended to forbid those Bishops, Priests, and Deacons the vse of their wiues, who had married before their ordination (which Socrates calleth a bringing in of a new law) then arose vp Paphnutius, who himselfe had neuer bene married, and vehemently resisted them, calling this kind of Constitution an heauie yoake, and reasoned from that Scripture, [...], &c. [Marriage is honourable among all men:] that they, who were vnmarried before their ordination. should so continue according vnto the old tradition: and in the end, the whole Synode consented vnto the iudgement of Paphnutius. This is the storie.
9 We are now to enquire whether the Romanists or Protestants haue more cause to allow or dislike the decree of this Councell; for each side is both crossed, and aduantaged hereby. The Councell alloweth men married before they were ordained, to continue in the same state of wedlocke: this part of the decree the Protestants do apprehend. The same Councell restraineth them from marriage, who were vnmarried when they entred into Orders: which part the Romanists do no lesse vehemently vrge and inculcate. The ods herein will be very obseruable.
10 Vnderstand we therefore that the absolute forbidding of the marriage of Priests, is called in that Councell a new law, and the restraint of their marriage after ordination, is termed an old tradition: and may not now both parts seeme to be euen? No: for the new law, which Syricius did defend contrarie vnto the wisedome of that Councell, Paphnutius did there proue to be repugnant vnto Scripture: but that which was called an old tradition, and [Page 481] whereunto Protestants do take exception, is not (our Aduersaries witnessing thus much) commanded in Scripture, but ordained onely by Ecclesiasticall constitutions: so that Syricius and his defenders stand guiltie of the breach of diuine law, but Protestants onely do transgresse the ordinance of man.
11 Secondly (to compare Tradition with Tradition▪) the licence of marriage of Priests is as ancient as the Audi quid Clemens ad [...]ersus hos scrupulosos sanctos, qui nuptias spernunt, scribit [An & Apostolos improbant? Petrus enim & Philippus vxores habuerunt.] Hunc Apostolicum ritum diu seruatum constat: at postea adstricta est, vt Sacer dotibus & Diaconis liceret virg. habere vxorem. Polydor. Virgil. lib. 5. Inuent. cap 4. pag. 317, 318. Apostles; but the originall of the non-marriage was of latter inuention, and therefore, in comparison, but newly old.
12 So that we need not maruell why Cardinall Bellarmine did partly reiect this Argumentum quintum & vitimum Caluini sumitur ex historia Socratis l. r. c 8. & Sozom. l. 1. c. 22. vbi dicunt, quòd cùm Nicaenum Conc. legem ferre vellet, ne liceret Clericis cum vxoribus luis dormite, surrexit Paphnutius confessor & contradixit, & Synodus tota in eius sententiam iuit, & continentiam ab vxote in arbitrio cuiusque reliquit. Et paulò post: At neque pro Grae corum errore magnum est praesidium in hoc testimonio Socratis & Sozomeni; nam vel totū est falsum. quod isti de Paphnutio tradunt, vel certè (quod magis credo) tale aliqui l tunc accidit, sed non benè ab istis narratum est. Fortasse voluerunt Patres Concilij grauiores poenas constituere in Cleticos inconti [...]utes, &c. Bellarm. lib. 1. de Clericu, cap. 20. §. Argumentum quintum. storie of Paphnutius, thus repeated by Socrates & Sozomen, where it is obiected against them by Caluine. But we owe more credit vnto those Ecclesiasticall historiographers, which we confirme by the testimonie of their owne forenamed and learned Sic (repeating the former storiè concerning Pap [...]n [...]tius, saith) Ecclesiasticae historiae, Cassiodori, & Epiphanij Tripartit. l. 2. c. 14. Socr. l▪ 1. c. 11. Sozom. l. 1. c. 22. [...] c 19. Vnde D. Clitouaeus aptè colligit, necdum vlla lege lata, & vtentium antea moribus approbata, coniugij vsum omninò Sa [...]erdotibus ademptum. Quid enim legem vel Patres perferre molirentur, vel nouam vocarent historici, quae iampudem robur & vigorem obtinuisset? Eadem hoc anno 1564. scripsit D. Cronierus breui atque docta, de hoc ad Orichoueum, ex presbytero male coniugem, commentatione. De Presbyteris (ait) ac Diaconis non eadem est omnium sententia. Diuersi sunt ac olim suerunt populorum temporumue mores. Liberum ijs esse apud Graecos & Russos coniugij vsum, prout olu [...] suit apud nonnullas alias quoque gentes. Nec ante Nicaenam Synodum vsque, in oriente duntaxat, id vlla lege vetitum fu [...]sse, constat é Socrate, Sozom. Niceph. Espencaus de Continent. lib. 1. cap. 4. pag. 33. Sozomenum certè Tritemius facit secularium literarum cultorem egregium, & in diuinis Scripturis satis eruditum. Socratem quoque virum doctum & claquentem, historiographum insignem, & magná rerum experientiâ praeclarum. Bishop Espencaeus, who auoucheth the truth thereof from the Tripartite storie, from Epiphanius, Nicephorus, & from other their owne Doctors Clitouaeus and Cromerus, adding a singular commendation of the former historians Sozomen & Socrates from the testimonie of their Trithemius. But much more doth he fortifie the equitie of the cause against constrained single life, by many At idem [...]ilentio praetermiserunt Scriptores alij maioris tum fidei tum diligentiae: siluerint sane, sed tam multi alij hoc de Paphnutio fragmentum suum fecerunt, vt praeter anteà citatos, Suidas paulò post magni Constantini tempora scriptor, D Lipomano ad sinem tom. 4. vitarum S. Patrum, boni apud omnes nominis, grauis, pius, & sobrius. Sed & Paphnutio longè prior Dionysitis Corinthius Episc. Pinytum Gnosium ante quoque idem monuerat, ne graue seruandae, imò compulsae castitatis onus ac necessitatem fratrum ac discipulorum ceruicibus imponeret aut indiceret, in quo multorum periclitaretur infirmitas, eius magis rationem haberet, & suorum imbecillitati se attemperaret. Quod Concilium vt melius & laudauit & amplexus est Pinytus, vt est apud Euseb. hist. l 4. c. 23. & Niceph l, 4. c. 8. Espencaeus quo suprà, pag. 34. & 35. Et hanc libertatem à sanctis illis Patribus relictam, in Orientis praesertim Ecclesijs, fuisse seruatam praeter dicta dicendaue, ijdem Socrat. l. 5. c. 22. Tripart l. 9. c. 38. Niceph. l. 12. c. 34. de variantibus apud veteres Ecclesiarum, cum vna tamen side, ritibus, ita testantur. In Thessalia siquis Clericus cum vxore legitimè ducta dormierit, ac mixtus fuerit, abdicatur & ordine mouetur, cum omnes in Oriente praeclari etiam Episcopi contineant sponte ac pro a [...]bitrio, nec vlla legis necessitate coacti vxorum congressum declinent, sed si voluerint hoc faciant. Multi enim Episcopali munere fungentes in Episcopalibus aedibus, Episcopatus etiam tempore, liberos ex coniugibus legiumo ante sibi matrimonio coniunctis susceperunt. Es [...]encaeus ibidem, pag. 36. proofes of greater antiquity. What then can our Apologists further say?
THE ROMISH APOLOGIE.
So likewise the Fathers of the Concil. 2. Carth. can. 2. saith, Omnibus placet vt Episcopi, Presbyteri, & Diaconi, &c. ab vxoribus se abstineant (and for this reason there set downe) vt quod Apostoli docuerunt, & ipsa seruauit antiquitas, nos custodiamus. Carthage Councell doubt not in like manner to ground this point vpon antiquity and the Apostles doctrine.
THE PROTESTANTS APPEALE.
SECT. 4.
13 Here we see the Apologists seeke not their owne satisfaction, but their answerers vexation; otherwise they might haue contented themselues with the answer which was giuen them by D. Whitaker, whom they now personally oppugne: wherein he wished his Aduersaries to Carthaginense 2. Concilium Syricij huius [...]ē pore habitum est, huius Synodi interpretationē pete ex sexta Synodo. D. Whitaker in his booke obiected, pag. 514. consider the time of this second Councell of Carthage, and the sence thereof.
14 Concerning the time, to know, that it was not more ancient then Syricius himselfe: which conuinceth the sophistrie of our Aduersaries, who contend to proue, that Syricius was not the first author of this cōstrained perpetuall continencie, because (forsooth) the Councell of Carthage did the like, which Councell was not before, but (if we beleeue their owne Notae in Concil. Carthag nomine secūdum, ordine temporis inter ea, quae post Nicaenum collecta extant, verius postremum sub Celeshno Pont. celebratum.—Hoc Conc. verè post omnia Carthaginensia celebratum fuisse, non modo ex Canonibus, verumetiam Episcoporum praesentium nominibus euidentissimè probatur.—Haec ex Baronij Appendice ad Tom. 5. Anno 391. Binius part. 1. pag. 542. col. 2. see him vpon thu Canon. Now Syricius liued Anno 363. The last Councell of Carthage was in the time of Boniface the first (Surius in Conc. Tom. 1. pag. 570.) which was Anno 420. Costerus Catalog▪ ante Enchirid. Binius) 58 yeares after the daies of Syricius.
15 The next question is about the sence of that Canon: for knowledge whereof D. Whitaker referred them to be informed by the See aboue lit. a. sixt Councell at Trullo, which is expounded by Sed hoc constitutum est à Patribus sextae, quae dicitur, Synodi, dicentibus in 12. Canone, Non repugnantes ijs, quae ab Apostolis constituta sunt, hoc d [...] cimus, sed salutis, & ad meliora progressionis populorum curam gerentes, & ne detur occasio reprehendendi Synoda [...]em constitutionem. Eadem a [...]tem Synodus in 13. Can. praesertim, Canonem interpretatur, dicens, A Presbyteris & Diaco [...]is, vel Subdiacon [...]s, vt à proprijs vxoribus abstineant, exigi tempore contrectationis sanctorum mysteriorum; & subiunge [...] Quod si quis ausus faerit Pre [...]byteros, vel Diaconos, vel Subdiaconos legitim â vxoris coniunctione & societate pri [...]are, deponatur. Canon quoque 70. praesentis Synodi conuincit Latinos de hac re malè sentire. Dicit enim, Placuit vt Presbyten & Diaconi, & Episcopi proprijs terminis etiam à suis vxoribus abstineant: vt ex hoc ostendatur, & Presbyteros, & Diaconos, & Episcopos cum mulieribus vixis [...]e: nec prohibuit eis Synodus cum ipsis consuetudine, msi in proprijs tern. inis, id est, in pr [...] stitutis vniuscususque vicis diebus. Balsamon Antioch. Patriarcha in Synod. Carthag. can. 4. dist. 31. ex interpret. Gentiam H [...] uet. Simus autem, sicut & qui Carthagine conuenerunt, & ministrorum grauitatis honestatisue curam gerentes dixerunt [...] Subdiaconi, qui sacra mysteria contrectant, & Diaconi, & Presbyteri proprijs terminis à consortibus abstineant. Vt & quod per Apostolos traditum est, & ab ip [...]a vsque antiquitate seruatum, nos quoque similiter seruemus, tempus in omni re scientes, & maximè in ieiunio & oratione. Synod. 6. in Trullo, can. 13. dist. 31. Balsamon, a Greeke author, and the difference compounded, shewing that the cōtinencie of Priests now questioned of, was not perpetuall, but onely in [...], that is, In the proper turnes of their publike ministerie; whereof they may see more in their owne Bishop Espencaeus Episc. lib. 1. de continent, cap. 7. Espencaeus. Which point also their Polydore would haue obsertied from a Canon (as he nameth it) of Post haec Conuentus sextus (he meaneth Trullo, wherein this [...]s) qui nouissimus & celebratissimus fuit, orientali populo, authore eodem Gratiano, viuendi regulam praescripsit, a [...] demùm permisit Sacerdotes, Diaconos, & Subdiaconos vxores h [...] bere, quas priusquam initiarentur ordinibus duxislent.—Verùm in [...]adem Synodo decretum suit v [...] Sacerdotes cum Diac. & Subd [...]ac▪ rem diuinam vicissim facerent, aut in templis administrarent, & vniusquisque [...]uae vicis tempore religionis caus [...] secubaret. Quod ab Hebraeis sum, tum constat, &c. Polyd. Virgil. lib. 5. Iuuent. cap. 4. pag. 318. 319. the last most generall Councell, which was held in the East Church, by the testimonie of Gratian.
16 Concerning the true antiquitie and equitie of marriage in Ecclesiasticall persons, we haue See aboue lib. 1. cap. 2. Sect. 31. ad 36. & lib. 2. cap. 1. heretofore discussed at large, & decided the whole cause, and yet haue reserued something vnto our conclusion of this question touching Syricius, whereunto we approach.
THE ROMISH APOLOGIE: By way of Conclusion.
So euident hereby it is, that Siritius in his foresaid doctrine hereof, brought in no innouation or change.
THE PROTESTANTS CONCLVSION, by way of Appeale.
SECT. 5.
17 Nay rather, so euident it is that Syricius was the Innouator, that nothing hath bene yet obiected to the contrarie, but an vnlearned mistaking of the state of the controuersie, by not discerning betweene marriage before, and marriage after ordination; or betweene a partly, and an absolutely forbidding of the marriage of Ministers: the first whereof, some more ancient then Syricius had taught, but the second Syricius did first decree, as hath bene See aboue Sect. 1. confefsed by good euidence from their owne Glosse, and other authors.
18 In the second place they Sect 2. haue dis [...]imbed and dismembred a materiall and pertinent clause of a sentence of one Father, and distorted the testimonies of diuerse, as hath bene proued by their owne Bishop: who hath likewise confessed the lawfulnesse of coniugall societie of Priests with their wiues, euen in the Sect. 2. marriage-bed, from the expresse euidence of antiquity.
19 Thirdly, they haue insisted vpon the decree of the Councell of Nice, by the direction of Paphnutius, to the vtter ouerthrow of their present cause, as hath bene proued by the euidence of many Sect. 3. confessed authorities.
20 Lastly, they haue laboured to proue a decree against marriage of Priests before Syricius by the Canon of a Councel of Carthage, which Councell was either at the same time when Syricius liued, or rather many yeares after; and not so onely, but also mis-const [...]uing the sence of that Councell, as hath bene shewed by the euidence of our Aduersaries owne Sect. 4. confession. Iudge now (good Reader) by all these euidences, whether the Apologists haue not bene not onely in a sort imposturous in their pretence, saying, so euident, &c. but also succes [...]esse in their purpose of freeing Syricius from the imputation of innouation and change in the absolute and perpetuall restraint of the marriage of Priests.
21 To conclude, the decree of Syricius was so originally new by his imposition, and in it own nature so irreligious and intollerable, that againe their owne B [...]shop is bold to say: Romanos autem P [...]tisices Sy [...]cium imprimis & Innocent [...] quibu [...]cum [...] [...]xec [...]or (viz the [...] ▪ for necessitie of continen [...]y, Io [...]n [...]an for necessitie of mariage) In hoc argumento Pont [...]ces quanto m [...]ores adeoque maximos tanto magis reuerenter inter [...]ogo leges▪ [...]anctiones diuinas. quib [...]s [...] consortes antea ductas tangere vetentur. Nam Mosaicae, quas citant, diuinae quidem sunt, sed in Christo [...]rtua (m [...]a [...]ing, for th [...] necessity.)—Pau [...]a quae allegant vel [...] es [...]e [...]undum, [...] [qui [...]. D [...]o [...]la [...]e non po [...]u [...]] non minus ad [...]a [...]cos quam ad Clericos pertinent. [...]spen [...]us lib. 1. de Continen. cap. 13. pag. 125, 126. Iabhorre (his owne words) Pope Syricius, together with Iouinian. Both which (as in the same booke he sheweth) were in two extremities; Iouinian thought it vnlawfull for any to be a Priest, who was not married, but Syricius thought that no married man might be a Priest: both which he proueth to be contrary both vnto Scriptures and prime antiquitie; instifying the lawfulnesse of the marriage of Ecclesiasticall persons by the iudgement of Aenaeas Syluius, who was also Pope Pius; him he produceth as he was Aenaeas, confessing, that Aenaeam Syluium etiam Papam Pium 2▪ ferunt considerantem coelibatus iugum cum Sacerdotij statu annexum, nec naturâ es [...]e, nec biblicá seu Canonicà Scripturâ, sed vel cu [...]sque voto, vel Ecclesiae statuto, nec v [...]uersalis sed Latinae, ignem autem vbique adurere non minus apud Latinos quim Graecos; dicere solitum, Sacerdotibus magna ratione sublatas nuptias, maiore videri restituendas. Quam cùm alij tum Platina inter prouerbiales eius sententias scriptam reliquit. Espencaeus de Continent. lib. 1. cap. 13. pag. 129. neither Nature, nor Scripture, nor any Canon of the vniuersall Church imposed vpon Priests the snare of single life: adding that as there was good cause sometimes to restraine the Clergie from marriage, so now there is better reason to permit it vnto them. Which Syluius, being afterward [Page 484] Pope, although he iustified the now custome, Sed ferunt aliter sensisse ac scripsisse Syluiū, aliter Pium. Et proinde qualecunque priuati hominis, & nullius authoritatis publicae consilium. Idem ibid. Conformis ad superiora de primitiuae atque praesentis Graecae item & Latinae Ecclesiae differentia, idem Pius epist. 130. contra Tabo [...]itas. Secundū tempora (inquit) leges variantur humanae, nec enim quod semel vtile fuit, semper tale perseuerat: non er [...]auit Ecclesia primitiua quae Sacerdotibus permisit vxores; nec errat moderna, quae subtrahit. [...]t aliquanto post: Nec nos ad omnia tenemur, quae in Ecclesia primitiua Patres egerunt, illis vxores fuerunt, nobis de [...]unt, & magis meremur. [...]sp [...]ncaeus ibid. forbidding the Clergie to marrie, yet did he confesse, that the primitiue Church did not erre in their contrary custome. Here we see antiquitie, then he addeth: We are not bound to follow the Fathers of the primitiue Church in all things; they had wiues, we haue none, and therein are we of more worthie desert. And is not this a note of an apparent and arrogant nouelty?
22 As Pope Syricius was the first innouator in the absolute forbidding of Priests marriage, so Pope Pelagius (the second of that name) is found the first who P [...]lagius [...] statuit vt Subdraconi vel vxores à se separarent, vel illis contenti, Sacerdotiorum possessione cederent: & cum neut [...]um admisissent, iussit vt omninò vxores, exemplo post hommes natos importunissimo, ab se ablegarent. Verùm id decretum Gregorius, qui Pelagio successit, iniq [...]um censuit, vt Euangel [...]o contrarium, quod iubet vxorem stupri causà tantùm di [...] itti, & idcirco sanxit, vt nullus amplius sieret Subdiaconus, nisi se caste victurum p [...]ius promisisset, quo sic cunctis legem contincou [...] imponeret. Polyd. Virgil. lib. 5. Inu [...]nt. cap. 4. pag. 319. 320. decreed, that subdeacons who were maried, should either put away their wiues, or relinquish their benefices: a thing (saith their owne Author) neuer done before, and by a succeeding Pope disanulled as vniust. Why then should it seeme strange vnto any, that Popes haue innouated and changed customes, and that sometimes a iust one into an impious and vniust? Thus much of the third instance.
CHAP. X. Of the noueltie of Transubstantiation.
THE ROMISH APOLOGIE.
4 Fourthly, M. Whitaker giueth example in Innocent the third, saying, Whitaker l. 7. contra Duraeum, page 480 circa med. He that first muented Transubstantiation was Innocent the third, in the Laterane Councell. Whereto we answer, first, that M. Whitaker bar [...]ly affirmeth, but proueth not this his assertion, neither doth he alledge so much as any one author of those times, charging this Pope Innocent or that Councell with any Innouation or change of doctrine in this matter. And we further say, that M. Whitaker vrgeth this example howsoeuer against his knowledge and learning, yet most cleerely against all euidence of truth.
THE PROTESTANTS APPEALE.
SECT. 1.
SCotus a Romish Doctor (commended by their Iesuite Posseuine, for one Iohannes, cognomento Duns (namely Scotus) ordinis Minorū, floruit Anno Domini 1300.—in diuinis Scripturis, ac in Aristot Philosophia adeò praestitit, vt in disputationibus palmam caeteris: rae [...]iperet, atque ob id Doctor subtilis appellatus fuerit. Posseui [...]us Apparat. Tit. Iohannes. excelling all other Schoolemen in disputations) liuing Anno 1300 See confessed by Card. Bellar▪ in the 3. Sect. following. taught as much: therein secōded by Gabriel Biel anno 1574. ordinis Praedicatorum in Gymnasio Tubin [...]ensi publice Theologiam professus. Posseuinus Apparat. Tit. Gabriel. He is confessed by th [...] Iesuite Suarez to haue thought so. See hereafter Sect. 2. cap. 21. Gabriel Biel another ancienr Schooleman, and publike Reader of Diuinitie. Therefore may we iudge it an vnaduised importunitie to exact of our Doctor a proofe hereof, which by their owne Doctors was so publikely con [...]essed: especially seeing that he had a purpose summarily [Page 485] to point at innouations, and not to discusse them. But because herein we see so deepe a taxation of vntruth, we further proceed to heare their pretended euidence.
THE ROMISH APOLOGIE.
For this Councell of Laterane was holden Anno. 1215. And as appeareth by the said Councell an [...] further testimonie of Crispinus in his booke of the estate of the Church, page 345. sine. Protestants, there were present thereat the Patriarches of Hierusalem, and Constantinople; 70. Metropolitanes; 400. Bishops: and 800. Conuentuall Priors. Now that so many learned men of so many seuerall remote Nations of the CHRISTIAN world, as were here assembled, should all of them agree to decree Transubstantiation, and yet the same to be an innouation (as M. Whitaker saith,) th [...]n first inuented, is more then improbable.
THE PROTESTANTS APPEALE: Prouing that Transubstantiation was the decree of Pope Innocentius, and not of the Councell of Laterane.
SECT. 2.
2 A great congregation there was in this Councell of Laterane, not onely of At Pontifex vbi videret Saracenorum potentiam in Asia concrescere, apud Lateranum maximū Conc. cel [...]b [...]auit, cui interfuere Hierosolymitanus, & Constantinopolitanus Patriarcha, Metropolitani, &c.—& Graeci ac Romani Imperij Legati, Regum etiam Francia, Angliae & Hi [...] paniae oratores. Venere multatum quidem in c [...]nsultationem, nec decemi tamen quicquid ape [...]tè potuit: quod & Pisani & Genuenses maritimo, & Cisalpini terrestri bello inter se certabant. Eò itaque prosiciscens tollendae discordiae causà Pontifex, Perusij moritur, Pontisicatus sui Anno 18.—Et Decreta pleraque retulit, quibus tam Laicorum, quàm Clericorum mores componerentur, &c. Platina de vita Innocent [...]. fol 206. So P. Crabb, Referuntur nihil apertè definiti. Nauclerus, Referuntur. See Su [...]m. C [...]ron. ad Burg [...]mens. Patriarchs, Metropolitanes, Bishops, Priors, but (as Platina noteth) Embassadors of the Greeke & Romane Emperours, and of the Kings of France, England and Spaine. One speciall reason of such a multitude was, because when the Pope perceiued the power of the Saracens to increase in Asia, he gathered a most ample Councell in Laterane, to aduise how they might represse the furie of the Turke.
3 As for the number of Patriarchs, our Authors haue shewed, that it is no newes for Popes easily to make new titularie and (as it were) painted The Pope made Latin Prelates Patriarchs of Constantinople against the Greeke ones. Conc Horent. Sess. vlt. D. Ra [...]nolds Conference, pag. 581. in the margine. Patriarchs, who being Italians shall carrie the name of Grecians, (such an one was Nihil enim noui est si Pontifex inanes variorum Episcopatuum titulos pro arbit [...]o donet: quibus deinde ad pompam abutatur: quemadmodum misellum Olao magno Epi copatus Vp alensis titulum, sine re ipsa, Paulus tertius concessit, vt regni Pontificis splendorem augeret. Qualis etiam [...]uit in Conc. Tridentino Antomus Haelius Patriarcha Hiero [...]olymitanus, & similes in Papatu non pauci; quos propterea titulares Episcopos app [...]llāt. Gomarus Spec. verae Eccles. pag. 172. Antonius Helius in the Councell of Trent) as to create an European Prince King of Hierusalem.
4 Neuerthelesse, although Innocentius was now busied in composing iarres, which then waxed hote amongst the Kings of Europe, and chiefly in repressing of the furie of the See aboue lit. [...]. Saracens; yet did he also conceiue and proiect some conclusions, which he intended to haue had confirmed by that Synode, but which our Aduersaries cannot proue to haue bene determined and defined in that Councell: which we speake not without reason. For
5 First all Councels, which were, in the common account of our Aduersaries, generall, were sealed with Conc. Nicaenum 1. Conc. Constantinop. 1. Conc. Calcedon. Conc. Constant. 2. & Constantinop. 3. And of their owne, Nicaenum 2. Florentinum, Tridentinum. All subscribed. See the Councels. subscriptions: which being not found in this Councell, do not a little disable their euidence, for want (as it were) of a seale.
[Page 486] 6 Secondly, in other acknowledged Synods the definitiue Canons are particularly set downe: but See aboue lit. a. at the Councell of Laterane (saith Platina) many things were consulted vpon, but nothing plainly defined, by reason of some warres in some places; whither Pope Innocentius went, with purpose to compose those contentions, and died at Perusium, as others do likewise confesse. And can our Aduersaries make something of nothing?
7 Thirdly, in a case against hereticall Kings, Pope Innocentius the fourth (Innocentius 4. the next but one after Gregory 9. and the fourth after Innocentius the 3. perswading the Inqui [...]itors of Italy to execute an act against heretical Kings: which act is now set downe in the deuised forme of the Coū cell of Lateran: Siverò Dominus temporalis, &c. cap. 3. but he doth not vrge it as by vertue of any Canon of that Councell, but onely from the decree of the Emperour. Literae Apostolicae Rom. Pontificis in directorio Inquisitorum, per Nicolaium Fymericum. Venetijs, Anno 1607. intra literas Apostolicas in fine. He would not haue so much pre [...]udiced his Papall authority, if any such constitutions of Po [...]e Innocentius had bene publike. who, not long after, was successor vnto this Innocentius the third) did not vrge the Canon now professed and practised by the Romanists, which is the bellowes of all rebellion, viz. the power of deposing of Kings: but that Innocentius insisted onely vpon the Imperiall law, for the effecting of his execution. Shall we suspect any Pope of later times so abiect in his own estimation, as to preferre the decree of an Emperour before the constitution or Canon of a Pope?
8 Fourthly, if the Canons had bene then concluded (as they haue pretended) how cometh it to passe, that till after Iacobus Merlin Doctor in his booke of Councels printed Paris. Anno. 1535. Merline (who liued about the yeare 1530.) no such forme or Canon of a Councell could be shewne? Shall we expect reuelations from the dead?
9 Fiftly, euen now in the later times their Ioanni Rinco Patritio Coloniensi I. V. professori. Petrus Quintes insignis ill [...] Typographus scripsit mihi sese denuò editurum generalium Conciliorum acta atque decreta, sed longè auctiora, correctioraue quàm ediderit ante [...].—V [...]ùm desiderari decreta 2. insignium Conciliorum, Lateranensis atque Viennens [...]s. Petijt igitur à me—vt si quid haberem quod huie suo instituto conducere possit, protinus mitterem. Mitto itaque decreta Conc. Lateranensis olim ex antiquo descripta codice, quae pro sua & celebritate & vtilitate sunt 5 libris Decretal. iuris Canon▪ maxima ex parte sparsim inserta.—Fuerunt quidem haec Decreta in eo Concilio constituta, quemadmodum in Decretalibus vbique allegando annotatur. Veruntamen ab ipso Papa Innocentio in hanc redacta sunt formam aliquanto post celebratum Concilium; id quod cordatus Lector facilè deprehendet ex cap. qu [...]busdam, praesertim 29. 33. & 61. Iohannes Cochlaeus in Epistola ante Conc. Lateran. in. 3. Tom. Conc. Petri Crab. And where it is said by Innocentius, Hoc in Conc▪ Lateranensi prohibitum:—hoc definitum est, it bewrayeth a cunning shuff [...]ing, because they cannot bring forth any forme of Councell it s [...]lfe, which doth prohibite, and are contented with a forme attributed by Innocentius, which hath onely reference vnto the Councell of [...]ateran, saying, In Conc. Lateranensi prohibitum est. See Surius in this Councell, cap. 29. 33. 61. Petrus Quintes (when he purposed to set forth the perfect bodie of the Councels, and thinking it was lame of two limbes, viz. the Canons of the Councell of Lateran, and of Vienna) sought for a supply from their Cochlaeus, who sent him (as he saith) the decrees of Laterane taken out of an old booke. Which we may iudge to be a new and suspitious tricke, the rather because that which they suggest from the fame of that Councell, is termed by their owne Massonius Cuius Decreta quamplurima à Greg. nono citantur, habitaue est (Synodu [...]) in frequentissimo conuentu Episcoporum.—Extantue eius (viz. Innocenti [...]) ad illam Synodum duae Conciones praeclarae, & recens facta ex iure Canonico collectio Canonum eius, multaue tum sancita sunt &c. Massonius in vita Innocent. 3. fol. 214. a late collection of those Canons out of the Canon law. But how many? See aboue lit. i. The most part, said their Cochlaeus. And why not all? For both these Canons by them newly The seuentie Canons of Binius compared with the decrees of Innocent. broached, and the Papall decrees, are all the same.
10 As yet then nothing appeareth to proue the Councell of Laterane, but Pope Innocentius onely to haue bene the author of those Canons, and consequently in this point an innouator: therefore cannot these Apologists be iudged fit men to pleade the euidēce of truth, who stand onely vpon an improbable, if not an impossible improbabilitie, for their discharge. And yet they continue their plea.
THE ROMISH APOLOGIE.
The truth hereof therefore was most plainely to the contrarie, that in the age before that Councell, the doctrine of Transubstantiation was publike and generall: onely Berengarius as then impugned the same, and was therein publikely contradicted, and specially written against by diuerse Fathers There did in that age write purposely in proofe of the Reall presence Anselmus, Lanfrancus, Guitmundus, Adelmanus, Algerus, Hugo Lingonensis, and others: insomuch that Papir. Masson. Annal. Francorum, l. 3. in Henrico Rege, testifieth saying, Berrengario, omnes illius temporis Theologi bellum indixere. And Oecolampadius in libro epist. Oecolampadij & Suinglij, l. 3. page 712. fine, saith, Viuo Berengario, multi contra ipsum scripserunt. of seuerall Nations in that age: In so much as the foresaid Councell of Laterane was at length then afterwards assembled against that his then new seeming opinion. A thing so euident that M. Foxe confesseth and saith thereof; Foxe Act. Monumen▪ printed 1576. page 1121. b. circa medium. About the yeare of our Lord 1060. the denying of Transubstantiation, began to be accounted heresie, and in that number was first one Berengarius who liued about Anno. 1060. So farre was Transubstantiation from being (as M. Whitaker pretendeth) first affirmed or inuented afterwards in the Councell of Laterane Anno. 1215.
THE PROTESTANTS APPEALE: Further prouing the Pope Innocentius, an innouator herein.
SECT. 3.
11 The question is not about the corporall presence of Christ in the Eucharist, which D. D. Whitaker in the place obiected. Whitaker confesseth to haue bene held by Pope Nicholas (who liued before this Innocentius, in the yeare 1060, as the Apologists themselues acknowledge,) but the controuersie is concerning the manner of his * See hereafter their 8. instance. presence, whether it were by changing the substance of the bread into the substance of the bodie of Christ, which our Aduersaries call Transubstantiation, holding it for an article of faith; and this article our Doctor hath ascribed vnto Pope Innocentius the third, as vnto the prime and principal patron thereof: and therefore is he here noted as one gainsaying an euident truth: yet hath he said no more then their owne great Schoole-men haue affirmed, saying of Transubstantiation, that Vnum addit Scotus, quod minimè probandum est, ante Lateranense Concilium non fuisse dogma fidei Transubstantiationem: id enim ille dixit, quia non legerat Conc. Romanum sub Gregorio 7. neque consensum illum Patrum quem nos suprà adduximus. Bellar. l. 3. de Euch. c. 23. §. Vnum. But see this confuted in this Section▪ and of Gabriel see herafter cap. 21. Sect. 2. before the Councell of Laterane it was no doctrine of Faith.
12 Secondly, we ought to discerne among the Romanists a double Tenet concerning Transubstantiation, the one is onely in the probabilitie of opinion, the other in beliefe of necessitie thereof, as it is now held in the Church of Rome. Doctor Whitaker doth not affirme that Innocentius was the first inuenter of the opinion, but the first author to authorize it for a doctrine of faith. These two distinctions premised, we put the matter vnto triall.
13 Cardinall Non so [...]ùm praesentiam realem, vt anteà coactus erat in Conc. Romano sub Nicholao 2. sed etiam in Conc. Romano sub Gregorio 7. (cuius Conc. meminit Waldensi [...])—Transmutationem panis in corpus Domini. Bellar. lib. 1. de Euch. cap. 1. §. Quartus. Bellarmine examining the time of Berengarius (vnder Pope Nicholas the second) sheweth, that he was not then condēned for Transubstantiation about that time, but in a Romane Councell vnder Gregory the seuenth: which was some ninteene yeares after. But how is this proued? Because, forsooth, Waldensis (one of their owne Schoole-men) hath made mention of this Synode. How shall we beleeue this, seeing they are See Surius in his third Tome of the Councel sub Greg. 7. not able to shew vs any such acts of any Councell vnder Gregory the seuenth? For except [Page 488] they will condemne their Church of impietie in neglecting the preseruation of the Popes actes, which they hold (especially in a matter of this moment) as an Oracle of God, they can deserue no credite in this pretence.
14 The conclusion from our first distinction is, that seeing Berengarius is not found to haue bene condemned for the article of Transubstantiation either about the yeare 1060, or (for ought that hath bene proued) vnder Gregory the seuenth, their instance taken from Berengarius can make but a [...]aw collection.
15 We come to examine the necessitie thereof, and what decree of credit they stampe vpon it, whether of common opinion, or (as our Doctor meant) of a general & necessarie doctrine of faith. What can be more euident for our discharge then the euident & confessed assertion of Scotus their great Schoolman? for the which cause he is reprehēded by Cardinal See aboue. lit. b. Bellarmine, as though this saying were vtterly vntrue, notwithstāding that their Bishop of Eureux, at his late conference doth seeme rather to iustifie Scotus: Addit pro eodem proposito à Card. Bellarmino reprehendi Scotum, quod putauerit Transubstant, non fuisse articulum fidei ante Concilium Lateranense; id verum est, non erat articulus fidei formaliter, id est, non erat articulus fidei quoad formalitatem publicae professionis, & quoad prohibitionem, ne quis hoc ignorans excu [...]aretur: non plus quam procession [...]m Spiritus sancti esse etiam ex Filio, aliaue similia ante idē Conc. Lateranense pro articulis fidei publicè profitendis habebantur. Colloq. inter Episc. E [...]roicens. & D de Pless. Caluinianae sect [...] Antesignanum, pag. 16. Interprete Iacobo Couth [...]no Burgunds. It is true (saith he) that Transubstantiation was not before the Councell of Laterane formally any article of faith, which is by publike prohibition to make euery one that is ignorant hereof, inexcusable. Why then did their Cardinall Bellarmine pretend a former See aboue at the letter, b. in the margent. Romane Councell decreing it? Thus are our Aduersaries catcht in their owne snares; for if the assertion of their Doctor Scotus be reprehensible, how can their Bishop of Eureux defend him? and if he may be defended, why hath the same assertion of our Doctor Whitaker bene reprehended? But the Apologists are not contented with their former alledgement, for they purpose to shew euidence out of more ancient records for proofe of their supposed doctrine of faith. * D. Whitaker. As for M. Foxe his speech, it may be attributed vnto [...] too great credulitie vnto some Romanists.
THE ROMISH APOLOGIE.
Secondly. we say, that also the many sayings (ouer tedious here to recite) of the other much more ancient Fathers who liued long before the Laterane Councell, are so plaine ard pregnant for Transubstantiation, that the learned Protestants themselues do in plaine termes accordingly acknowledge the same, and therefore reprehend the said Fathers. To omit the plaine testimonie Osiander in Epitom. hist. Eccles. Cent 9, 10, 11. & pag. 95. fine, saith, Anno 950. Exorta est in Clero Cantuariensi acris contentio de Pane Eucharistico, alij enim asseuerabant priorem panis substantiam remanere & nihilominu [...] simul ibi verum Christi corpus porrigi: alij vero pugnabant recitatis verbis Domini priorem substantiam elementorum prorsus euanes [...]ere atque transire in corpus Domini, &c. And Crispinus in his booke of the Estate of the Church, pag. 286. circa med & pag. 289. initio. & 323. post n edium, confesseth that Paschasius (who liued Anno Domini 880.) taught Transubstantiation. herein of Osiander and some others: in this sort it is confessed and affirmed, that Affirmed by M. Ca [...]ile in his booke that Christ descended not into hell, fol. 58. and by Oecolampadius in libro Epistolarum Oecolampadij & Zuing [...]ij. lib. 3. pag 661. and see M. Fulke against Heskins, pag. 217. post med. & 204 ante med. & 296. fine. and by Carion in Chronic. pag 451. initio. Damascene taught Transubstantiation, that both See the treatise entitled Commonfact. [...]uiu [...]dam Theologi de sacra Domini Coena, & eiusdem Commonefact consideratio, pag. 211. post med. where it is said, Theothylactu [...] & Damascenus plane inclinant ad Transubstantiationem; & v [...]de Kemnitium Examen. part 2. p. 83. a. paulò post med. & p 290. b. circa medium. Damascene and Theophilact do euidently en [...]line to Transubstantiation: that Humfredus in Iesuitismi part 2. rat 5. pag. 626. saith, In Ecclesiam vero quid inuexerunt Gregorius & A [...]g [...]stinus. in [...] lerunt &c. Transubstantiationem &c. Gregory the gre [...]t and Austen brought into England Transubstantiation: that The Century writes, Cent. 4. c. 10. col. 985. line 30. say of Eusebius Emissenus that, Pari [...]m commode de Transubstantiatione dixit, &c. Eusebius Emissenus [Page 489] did speake vnprofitably of Transubstantiation, that The Century writers vndertaking in their fifth Century, ca. 4. col. 496. line 4. to set downe, errores Doctorum huius seculi, do therein (col. 517. line 23) say, Chrys [...]stomus Transubstantiationem videtur confirmare, nam it a scribit insermone de E [...]charistia, num vides Panem? num Vinum? num sicut reliqui cibi in secessum vadunt? absit ne sic cogites, quemadmodum enim si [...]era [...]g [...]i adhibita illi assimilatur, nihil substantiae re [...]an [...]t, nihil superflu [...]t, sic & hic puta mysteria consumi corporis substantia. Chrysostome doth seeme to [...] Transubstantiation: whereto sun [...]rte other like examples might be added: A t [...]ing so euident that Adamus Francisci (a learned Protestant writer) doth therefore acknowledge, how that Adamus Francisci in Margarita theologica, page 256. post med. saith, Commentum Papistarum de Transubstantiatione mature in Ecclesiam [...]rrep [...]it. transubstantiation entred earely into the Church: so improp [...]rly (if not wilfully v [...]truly) is the foresaid example of the Laterane Councell, and Innocent the third vrged by M. Whitaker, and so many other of his brethren.
THE PROTESTANTS APPEALE.
SECT. 4.
16 Thus indeed the Apologists haue sayd, informing their Reader first, that Protestants reprehended the Fathers, and that in plaine termes, for affirming Transubstantiation: whereas their exception (as hath bene shewed) was not against the Fathers doctrine, but for their hyperbolicall phrases, which our See aboue l. 2. cap. 2. Aduersaries themselues haue likewise disliked.
17 Besides this, we may remember (for why may not we repeate things in answering of repetitions?) that they haue produced for proofe of their Transubstantiation, a feined See aboue l. 2. cap 2. Sect. 2. Gregory, Sect. 4. Emissene, and Sect. 54 Ambrose, a peruerted Sect. 3. Chrysostome, Sect. 6. Cyrill, Sect. 7. Cyprian, and Sect. 8. Theodoret; that they haue reiected the testimonies of Fathers, which crossed the conceit of Transubstantiation, viz. Sect. 10. Theodoret, Pope Sect 11. Gelasius, Sect. 12. Tertullian, the Sect. 13. Author operis imperfecti, Sect 13. Bertram.
18 Where also the matter hath bene decided by the plaine demonstration of the language of Fathers, by comparison of Sect. 15. Baptisme, from Sect 16 & 17. analogie of their other speeches in Tertullian, Ambrose, Cyrill Alex. Chrysostome, Ire [...]aeus, Hilary, Gregory Nyssen, Cyrill, Origen, Theophylact, Ambrose, Gregory the great, Leo, Sect. 27. Augustine, Bede: ratified by other arguments taken from the true Sect. 19. presence of a bodie, of the Sect. 20. manner of eating, of our Aduersaries Sect. 21, & 22. contradiction, of practise of Sect. 23. Idolatrie, of the acknowledged Sect. 24. Tropes of the words of institution, of Sect 25. analogie of other Scripture phiases, of Sect 27. Sacraments of the old Testament, of Sect. 29. As f [...]r Damas [...]ene, [...]e is [...] headed Father, as our Ad [...]ersaries will confesse, because of his [...] of Cranij loqu [...]ntis, n [...]ted and taxe [...] by Cardin. Bellarm. lib. 2. ca [...]. 18 de Purg. it. § Ad quaitū, sh [...]weth: yet haue the Apologists placed him as foreman of the grand inquest: of him hereafter. consequences of our learned Aduersaries: which we onely point at, because we desire to auoid tediousnesse.
19 Notwithstanding (because we are called vnto the considerati [...]n of afterages,) it may not be thought supersluous further to obserue (which hath bene hitherto omitted) concerning Bertram, who (liuing in the yeare of grace 886) beleeued not the corporall reality of Christs Fuit Bertramus tempore Caroli Crassi: circa annū Domini 886. cuius liber adhuc extat. Is rursum in controuersiam vocare coepit, an esset ve è in Eucharistia illud ipsum corpus Domini.—Consutauit hunc errorem Paschatius, &c. Bellar. lib. 1. de Euchar. cap. 1. §. Te [...]tius. presence in the Sacrament: whom, for the same cause, their Spanish Centurists haue commanded to be Totus liber Bertram [...] Presbyteri de corpore & sanguine Domini penitus auferatur. Index Expurg. Hisp. sol. 149. Tit. Ex Orthodoxographis seu Theologiae SS. & syncerioris sidei Doctoribus. wholy remoued, and yet reckon him among the Doctors, (although this be spoken in comparison of Protestants) of more sincere faith, and he maketh [Page 490] S. Cernimus quòd Augustinius mysteria corpo [...]is & sanguinis Christi sub figura dicit [...] sidelibus celebrari, nam carnem illius, [...]anguinemque eius sumere carnaliter, non religionis esse dicit, sed facinoris. Bertram. Augustine a speciall patron of their doctrine.
20 In the yeare 800, was their Scotus a Monke, whom the Iesuit Posseuinus testifieth to haue bene the Iohannes Scotus Monachus—vixit anno Domini 877. Iussu Caroli Calui &c. Di cipulus olim Bedae, & collega Alcuini, vnus ex 4. fundatoribus Gymnasij Parisiensis.—reuocatus in Ang [...]i [...] in Schola Oxoniensi praelegit— [...] discipulis suis in Monasterio Malmesb [...]riensi transsixus gra [...]hijs. Maityr Christi aestimatus est. Posseuinus Iesuita Apparat. Tit. Iohannes cognomento, &c. Scholer of venerable B [...]de, fellow with Alcuinus, one of the fiue sounders of the Schoole in Paris, and dying in the manner of a Martyr: him doth Cardinall Bellarmine note to haue written Scorus▪ qui tempore Caroli Magni, cuca annum Domini 800. scripsit, is enim primus in Ecclesia Latina de hac re dubi [...] scribere coepit, cuius librum Conc. Vercellensi damnatum [...]i [...]le testatur [...]anfrancus (but this is onely report) Bellar. lib. 1. de Eucha [...]. cap. 1. §. Secundus. doubtfully of the same article.
21 After him succeedeth another Scotus, Anno 1300, whom we haue alreadie insisted vpon, confessing the noueltie of this doctrine of saith, euen after that he had read (as their B. of Eureux witnesseth) Scotus enim vt Scholasticus viderat quidem ea Patrum testimonia, quae pro hoc articulo allegauerat Decr [...]tum, aut Magister Sent. aut D. Thomas, aut huiu [...]modi alij Scholarum commentarij: sed ea quaein Graecarum Bibliothecarum the auris recondita erant, aut in antiquis Authoribus, sen Latinis, seu è G [...]aeco conuersis, quàm per subsellia Scholastica non vagabantur, nunquam viderat quae tamen caeteris & nume [...]o multo plura, & expressiora erant: vt exempli gratia Episcopus Ebroicens. colloq. pag. 22. Legerat ille quidem hoc D. Ambros [...]j testimonium ex i [...]bro de ijs qui mysterijs [...]. Fortè dicas aliud video, &c. Ibid. Et e [...]u [...]dem è quarto lib▪ de Sacram. cap. 4. Panis iste panis est ante verba Sacramentorum, &c pag 23. [...]t hoc S. Gregor. Nysseni testimonium ex lib de Baptis [...] o— [...], &c. pa 24. [...]t Hoc D. Chrvsost. testimoniū ex vna ipsius homilia de Passione—Non enim homo est, &c. p. 25. Et D. Cy [...]lli Alex. testimo [...]i [...]m ex Epistola ad Calosy [...]ium: Nae horremus &c. Ibid. Et Hoc Eusebij [...]mist. homil. 5. de Pascha. Ibid. [...]t Hoc D. Iohannis Damasceni, oculi o [...]ientis testimonium, de fide Orthodox. cap. 14. [...] Ibid. pag. 26.—Quia hic S. Pater, vt primus author Theologiae Methodicae, ex praecipuis Scholae patronis erat vnus. Ib. pag. 27. Interprete [...]. C [...]uthono. whatsoeuer either the decrees of Gratian, or the sentences of the Maister of the Schoole, or else Thomas Aquinas, or any other Schoole-man hath writ vpon this article: wherein are inserted diuerse testimonies of Fathers, which our Aduersaries vsually obiect, as namely, of Ambrose, Gregory, Chrysostome, Cyrill Alex. Damascene. Why then should not this Author (who for the excellency of his wit and iudgement had purchased to himself the singular title of subtile Doctor) see as farre into this mysterie as any Schoole-man before him? And yet behold Scotus still maintaineth his conclusion, viz. Before the Councell of Laterane, Transubstantiation was no doctrine of faith.
22 Him followed Gabriel one of the most singular Doctors of his time, viz. Anno 1574, who was of the same iudgement: which acknowledg [...]ments do sufficiently euince, in respect of time, an innouation in this point, which by good proofe hath bene iustly ascribed vnto the decree of Pope Innocentius the third.
CHAP. XI. Of the Popes title of Head, from Boniface the third.
THE ROMISH APOLOGIE.
5 Fiftly, M. Whitaker giueth example in Boniface the third, saying Whitaker contra Duraeum lib. 7. page 480. post medium. He that first intituled the Romane Church to be caput omniū ecclesiarum, the head of all Churches, was Boniface the third: Whereto we answer, that although this point be for the matter thereof, alreadie answered by that which hath bene heretofore said to the former examples of Victor, Zozimus, Boniface (the first) and Celestinus:
THE PROTESTANTS APPEALE.
SECT. 1.
AND we haue reioyned alreadie by way of replie, shewing how vnluckily (on their part) the Apologists haue instanced in the examples either of Victor, whose excommunication was contemned by the famous Churches of Asia in the question of See aboue lib. 2 cap. 22. Easter; and of Zozimus, Boniface, and Celestine, whose challenge of Appeales vnto Rome, was disclaimed and renounced by the graue, learned, and orthodoxall African See aboue ca. 2. Sect. 7. & alibi. Bishops, among whom S. Augustine was present, and a principall agent. So that this assumption vsed by the Apologists, is but a meere presumption. What yet?
THE ROMISH APOLOGIE.
Yet to r [...]f [...]ll M. Whitaker euen in terminis: wheras Boniface the third was Pope Anno 607, that verie title of being Head, is acknowledged, & giuen to the Roman Church by many Fathers Theodoret (though a Grecian) in epist. ad Renatum Presbyterum, saith of the Romane Church, Tenet enim sancta ista se [...]es gubernacula regendarum cuncti orbis Ecclesiarum. And in the Councel of Calcedon, Act. 1. it is said, and not contradicted, Papae vrbis Romae, quae est caput omnium Ecclesiarum, pr [...]cepta habemus. Greeke and Prosper de ingratis c. 2. saith, Sedes Roma Petri▪ quae Pastoralis honoris facta caput mundo▪ &c. And Victor Vticensis de persecurione Vandalica, l. 2. saith, Praecipuè Ecclesia Romana quae caput est omnium Ecclesiarum. And Fuodius Diaconus in libro de Synodis sub Spiniacho habitis▪ saith, Sanctorum v [...]ce patet Pontificum, dignitatem sedis Apostolicae factam toto orbe venerabil [...]m, dum illi quicquid fid [...]lium est submittitur, dum totius corporis caput esse designatur. Vigilius Bishop of Rome in epist. ad Euterum, c. 7. saith, Sancta Roman [...] Ecclesia▪ &c. Primatum tenet omnium Ecclesiarum, ad quam tam summa Episcoporum negotia, & iudicia atque querelae, quàm & ma [...]ore [...] Ecclesiarum quastiones, quasi ad caput semper referenda sunt. Latine, who liued before those times: And Gregory the great, predecessor to this Boniface, affirmeth in sundrie places, that Greg. l. 11. ep. 54. & in quartum Psalmum poe [...]itcutial [...]m. Romana Ecclesia est omnium Ecclesiarum caput: For and with which verie title, the Centur. 6. c. 7. col. 425. line 38. & l. 41. & Centur. 5. c. 7. col. 774. linc▪ 53. Centurists do reprehend and expresly charge both him and sundrie others that liued before Bonifacius tertius.
THE PROTESTANTS APPEALE.
SECT. 2.
2 Seeing they haue failed in the materiall sence, can they thinke to preuaile in terminis? No: for the title of Head may signifie either a primacie and chiefdome of order and superioritie, or else of soueraignty and iurisdiction. Ancient See aboue in the questions concerning the Pope and Rome. Fathers, we confesse, haue yeelded vnto Rome the primacie of order aboue other Churches, but that of iurisdiction they did anciently not onely not acknowledge, but also withstand. Whose testimonies, which concerne onely the former, are here incongruously produced for proofe of the latter, excepting the testimonies which are taken from the Popes themselues, whom the Centurists do reprehend and reiect as therefore partiall witnesses in their owne cause.
3 The only expresse testimonie, which they would charge their text with, is this: Romana Ecclesia est omnium Ecclesiarū caput, that is, the Church of Rome is the head of all Churches. This they alledge in terminis from the authoritie of the ancient & general Councell of Calcedon, which is very true, but in terminis [Page 492] onely, and not in sence. For thereby was not vnderstood the headship of iurisdiction ouer other Churches, as euidently appeareth by the practise of the Romane Bishops, who repealed some actes of that Councell of Calcedon, euen because it derogated from the See confessed aboue, lib. 2. c. 18. Sect. 2. preheminence of the Romane See.
4 Hitherto haue we insisted in the matter and in termes seuerally, now both of them are ioyntly to be considered from the same example of Boniface. Their owne Authors Massonius, Blondus, and Polydore do affirme, that Obtinuit tamen à Phoca, vt Rom. sedes omninò & absolutè prima diceretur Idue Pauli Diaconi syncero testimonio firmare licet, qui illa ferè tempora attigit. Hoc enim ab illo narratur lib. 4. de orig. & reb. gestis Longobard. Phocas, (inquit) rogante Papa Bonifacio, statuit sedem Romanae & Apostolicae Ecclesiae primam esse, cùm pr [...]s Constantinopolitana se primam omnium Ecclesiarum diceret. Massonius in vita Bonifac. 3. the Emperour Phocas (a Baronius anno 602. &c. See other Histories. murtherer) at the request of Boniface did ordaine that the See of Rome should be held to be absolutely the chiefe Seate: what, in order only? no, but that also Phocas ipsius Pontificis suasione, publica & ad vniuersum orbem dimissa sanctione constituit, vt Romanae Ecclesiae, Romanoue Pontifici omnes orbis Ecclesiae obedirent, &c. Blondus Decad. 1. vt est apud Osiandrum (Papa non Papa) pag. 255. all other Churches should be obediēt vnto the See of Rome. And not this onely, but (if their Polydore erre not) Verùm cùm posteà Bonifacius tertius ab Imperatore Phoca impetrâsset, vt in omnes Episcopos praerogatiuam haberet, omniumue Caput perpetuò foret, vti infrà subtilius dicetur, &c. Polyd. Virgil. lib 4. Inuent. rerum, cap. 9. pag. 271. that the same Boniface himselfe should be the head of all other Bishops, and haue prerogatiue aboue them.
5 Neither will it be a point extrauagant to demand the cause, why Phocas was so gracious vnto Boniface? This is expressed at large by their Cardinall Baronius, [...]he briefe whereof is this: Qui (Bonifacius) vsque ad Gregorij obitum Constantinopoli degens, eundem sibi Phocam demeruit, & in eius se insinuans amicitiam.—Cuius rei causa Phocas—in odium Cyriaci Constantinop. Patriarchae, professus sit solum Rom, Pontificem esse dicendum Occumenicum, nen pe, Vniuersalem Episcopum. Et id quidem Bonifacium ab eo obtinuisse testatur Anastasius [Obtinuit apud Phocam Principem, vt sedes Apostolica B. Petri Aposto [...] Caput esset omnium Ecclesiarum, id est, Romana Ecclesia.]—Quòd autem intercessissent inimicitiae quaedam & odiorum fomenta inter Phocam ipsum & Cyriacum Patriarcham, in eius odium fauisse videtur ipse Imperator, Rom. Pontifici praeter morem suorum praedecessorum—quae verò simultatis occas [...]o hoc anno exorta fuerit—ex Graecorum Annalibus expressum habes: [Anno Imperij Phocae 4. Constantina Domina Augusta coniux Mauritij Imperatoris cum tribus filijs ad magnam Ecclesiam confugit.—At verò Tyrannus (Phocas) ad mulieres abstrahendum ab Ecclesia destinabat—Cyriacus Tyranno restitit.] Quod igitur Cyriaci opera expetita praeda è manibus esset elapsa, ex quo fomenta subministra [...]i videret noui creandi Imperatoris, in Cyriacum, vt dictum est, Phocas exacerbatus, in ipsum quod valuit tunc expleuit. Bar [...] niu [...] Anno Christi 606. num. 1, 2, 3, 4. Pope Boniface in the daies of Gregory, had by his merits insinuated into the fauour of Phocas, at what time Cyriacus Patriarch of Constantinople became hatefull vnto him, vpon which hatred Phocas professed, that the Bishop of Rome should be accounted the head of all Churches: which Phocas so ordained, as it may seeme, in hatred of the Patriarch Cyriacus. Now the cause of his hate was this, when Constantina the wife of Mauritius the Emperor, fled for refuge vnto a great Church with her three sonnes, the tyrant Phocas sent men to apprehend them, but by the meanes of Cyriacus the distressed ones were deliuered: wherefore the tyrant grieued for the losse of so great a prey, whereby he saw an occasion ministred of creating a new Emperour, therefore was he enraged against Cyriacus, and did whatsoeuer he could against him.
6 The obseruable points of this confession our Reader will easily discerne, viz. Phocas a traiterous vsurper, a bloudie tyrant, is the Emperour, into whose friendship Pope Boniface insinuateth himselfe: who is now become a petitioner for the vniuersall primacie, and his aduersarie Cyriacus Patriarch of Constantinople, growne into hatred and disgrace, because he abhorred the tyrannie of the same Phocas: who therefore contrarie to the custome of his predecessors, established Boniface in his new chaire of vniuersalitie: in which terme of head, Boniface apprehended more then peraduenture was granted vnto him, viz. a preheminence not of degree onely, but also of dominiō ouer al Christian Churches. Which we see first issued from the person of a wretched tyrant, [Page 493] in hatred of a Patriarch abhorring his tyrannie; and was forthwith conferred vpon a Pope both louing him, and fauoured of him, and that (which argueth the noueltie of the grant) contrarie to the custome of his predecessors. By which we see, that our Doctor hath bene indeed partly refelled in the termes, but in termes onely, yet fully iustified in the truth of his assertion, notwithstanding their other Concerning Gregory, we haue answered before. As for the epistles of Vigilius, the [...] are not of force: for the epistles attributed vnto the Popes of old times, are weakened much by the suspition of our Aduersaries themselues. obiections.
CHAP. XII. Of Praier for the dead.
THE ROMISH APOLOGIE.
6 Sixtly, M. Whitaker giueth example in Gregory the great, saying: Whitaker contra Duraeum l. 7. p. 480. He that first deliuered Purgatorie for a certaine doctrine was Gregory the great. Whereto in Gregories full discharge from all innouation in this point we answer, that S. Austen long before Gregorie deliuereth the doctrine thereof for most certaine, saying: Aug. de verbis Apost. serm. 34. saith, Orati [...]nibus vero sanctae Ecclesiae & sacrificio salutari & eleemosynis quae pro corum spiritibus erogantur, non est dubitandum mortuos adiuuari, vt cum iis misericordius agatur à Domino, quàm eorum pe [...] cata meruerunt, hoc enim à patribus tra [...]itum vniuersa obseruat Ecclesia. And in his booke de cura pro mortuis, c. 1. he saith of prayer for the dead, Non parua est vniuersae [...]cclesiae quae in hac consuetudine claret authoritas. It is not to be doubted but that the dead are holpen by the praiers of the holy Church, and the healthfull sacrifice, and almes which are imployed for their soules, that God will deale with them more mercifully then their sinnes deserued, for this doth the vniuersall Church obserue as deliuered from our forefathers: and elsewhere he saith no lesse certainly: Augu. in enchirid. c. 110. saith, Neque negandum est defunctorum animas pictate suorum viuentium releuari, cum pro illis sacrificium mediatoris offertur. It may not be denied but that the souls of the deceassed are relieued by the pietie of their liuing friends, when for them is offered the sacrifice of the mediator &c. In so much as he for the Latine Church doubted not to August▪ haer. 35. saith of Aërius▪ Fertur quoque propria dogmata addidisse nonnulla, dicens orare vel offerre pro mortuis oblationem, non oportere. censure Aerius for an hereticke, for his denial of this doctrine: as also Epiphanius for the Greeke Church, condemneth Aerius in like sort, saying against him in defence of praier and oblation for the dead, Epiphan. haer. 75. and ibidem versus finem, he further saith, Ecclesia necessariò hoc perficit traditione à patribus accepta. The Church hath receiued (this) through the wide world, it was agreed vpon before Aerius w [...] ▪ Hence it i [...] that M. Fulke confesseth and saith: M. Fulke in his answer to a counterfet Catholick, pag. 44. finem. Aerius taught that pra [...]er for the dead was vnprofitable, as witnesse both Epiphanius and Augustine, which they count for an error.
THE PROTESTANTS APPEALE: Inquiring what point of Prayer for the dead is most truly Catholike.
SECT. 1.
PRaier for the dead, according to diuers respects, is more & lesse anciēt: for, as their own Cassander obserueth, Quamuis de statu illo animarum, quibus haec prodessent, non satis constaret, nec inter omnes conueniret, omnes tamen hoc officium vt testimonium charitatis erga defunctos, & vt professionem fidei de immortalitate animarum, & futura resurrectione Deo g [...]atum & Ecclesiae vtile iudicârunt. Cassander Consult. art. 24. pag. 225. all did not agree about the state of mans soule, which might haue benefit by the praiers of the liuing. Which diuersity we will methodically handle.
2 They considered the case of mens soules departed, either [Page 494] in the state of damnation, or else in the state of saluation: and this latter in a double respect, first as it is a miserie subiect vnto a temporall griefe, which some Fathers thought to be eased and relieued by praiers: or secondly as it enioyeth rest; and this rest hath bene conceiued by some Fathers to be in loco refrigerij, in the place of ease and refreshing, which they call a common receptacle of the soules of the elect without the court of heauen, there to continue vntill the general resurrection. By others it is beleeued to be the high pallace of heauen, and fruition of the presence of God, and the Lambe Christ Iesus. In all these different considerations we reade in some Fathers diuerse maners of praying for their soules, and are therefore now to enquire punctually what is amongst these the true Apostolicke and Catholicke doctrine.
3 First, the kind of praiers which are applied by some Fathers in behalfe of the Verè lachrymis digm lunt,—frustni vixerunt imò non frustrà sed in [...]alum: & de illis is tempestruè d [...]ce [...]ctur, vtile [...] illis si non f [...]sssent nati.— [...]t hic quantum vitae frustrà insumplit, neque vaum diem vixit sibi, sed voluptati, luxuriae, a [...]aritiae, peccato, d [...]abolo. Hoc igitur non plorabimus, dic oro? non tentabimus nos ab his periculis eriper [...]? Est enim, si volucrimus, illi leue facere supplicium. Itaque si preces pro illo faciati us continuas, si elecmosynam denius, etsi ille ind [...]gnus sit, nob [...]s Deus placati [...]r er [...]t. Chrys [...]t him 21. in [...] 10. Tom. 3. and Damas [...]ene in [...]rat. pro defanctis, where he speaketh of Tra [...]anes soule: and others. See aboue. little case of the soules of the damned, the Romanists iointly with Protestants, do freely and iustly reiect. The second forme of praiers ariseth onely from the opinion, that some soules are in a paradice, without the quire of heauen: which opinion of their estate because our Aduersaries likewise See aboue. cōdemne, therfore ought they not to approue the praiers, which issued from them in that onely respect.
4 Two formes of praiers onely remaine, wherein we are further to insist. The first is that which is applied vnto soules that are conceiued to be tormented in the boiling fire of Purgatorie. This is that which our Aduersaries do contend for.
5 The other, which, according vnto ancient Liturgies, hath bene vsed for the Saints in blessednesse, in this forme: See aboue lib 2. cap. 8. Sect. 2. in the margent, at the letter, d. Vouchsafe to remember those, who from generations haue pleased thee in this life, such as were the holy Fathers, Patriarchs, Prophets, Apostles, and the blessed virgine Mary, together with all the Saints. Which kind of praiers our Aduersaries haue interpreted to signifie See aboue in the same place. a thankefull congratulation for the present ioy of such Saints, or desires of their future resurrection and consummation of blisse both in bodie and in soule: This all Protestants do acknowledge to be a Catholicke truth, and practise it in the commemoration of the faithful departed, in testimony of their hope of communion in blessednesse, and faith of immortalitie: according to the petition taught vs in our Lords praier, Let thy kingdom come, desiring that Gods power may be acknowledged in vs both in the kingdome of his grace in this world, and in the kingdome of perfect glory in the resurrection of the iust: vnder which hope, euen our bodies, do Rom. 8. 22. trauell and groane vntill Act. 3. 19. the time of refreshing shall come from the presence of the Lord. If then we shall tie our selues vnto the scope of the question, as Vlisses vnto his mast, we shall not so easily be seduced with the termes of vniuersall faith. Now we enter vpon
A particular examination of the doctrine of Aërius, and the reprehension of Epiphanius.
SECT. 2.
6 Concerning Aërius it hath bene answered, that we are to put a difference betweene the publike actions of the Church, and the priuate interpretations c B. Bilson in his gouerment of the Church, cap. 13. [Page 495] of the two fore-named Fathers: the publike actions were the commemoration and thanksgiuing in the testimonie of our hope, euen for Martyrs: and although Epiphanius and some others did doubtfully think that the same mens damnation might be mitigated by praier, howsoeuer their state could not be altered; yet these speculations were not comprised in the publike praiers of the Church, nor confirmed by them, and for that cause was he iustly impugned for condemning the vniuersall and religious actions of the Catholike Church.
7 Againe, Aërius was offended with the vulgar opinion of those times, which thought, that Si vero ommnò preces corum, qui hic sunt, prosunt illis qui isthic sunt igitur nemo fit pius, qui boni quicquam faciat, sed acquirat amicos quosdam per quem vult modum, aut per pecumas persuadens, aut amicis id in obitu demandans, & orent pro ipso, vt ne quid illic patiatur, neque immedicabilia peccata ab ipso perpetrata requirantur. Epiphan. haeres. 75 ante medium. although a man liued neuer so wickedly, yet if he could procure some men either by money, or by friendship, or howsoeuer, to pray for him after his death, he might be freed from punishment due vnto him for his sinnes after his death. And this opinion he falsly & calumniously imputed vnto the Church, and thereupon questioned, Whether the praiers of the liuing do [...] that is, altogether profite the dead. Vnto this question Epiphanius returneth an answer, signifying that by mentioning the names of the dead this profit is gained, viz. Posteà verò quae proferantur nomina vita defunctorum, quid hoc magis fuerit vtile? quid hoc commodius, & magi, admiratione dignum? quod credunt praesentes quod hi qui praecesserunt, viuunt, & non sunt nulh, sed sunt & vmunt apud Dominum: & vt pientiss. praedicationem recenseam, quod spes est orantibu [...] pro frat [...]ibus, velut qui in peregrinatione sunt. Prosunt autem & preces pro ipsis factae, etiamsi totam culpam non abscu [...]dant. Epiphanius ibid. ante fi [...]m, And as [...] noteth: Epiphanius docet orationes quae fiunt pro delunctis, prodesse, sed non dicit prodesse defunctis—quia per eas id quod est perfectius significatur, &c. Thereby we beleeue that the soules departed liue with the Lord. The second profit, is in respect of those soules of the vniust, by intreating pardon for them: but how? [...], altogether? (for that was the question,) no: Epiphanius saith, they prosite, [...], that is, although they do not cut off the whole sin. This, we see, is but halfe an answer, leauing the other in suspence, and yet this is all that Epiphanius answereth.
8 If this Father had beleeued Purgatory, here the question of Aërius challenged him to haue expressed himselfe, in yeelding a full answer according vnto the now Romish The question was [...] the remission [...], as for the punishment: the Romanists speake onely of remission of punishment: the question was of mortall sinnes n [...]t remitted in this life th [...] Romanists onely defend a profit after remission [...]f guilt [...]f the mortall. faith, & to haue said (if he had so beleeued,) that Praier for the dead is profitable for the deliuerance of soules out of the scorching fire of Purgatory: but there is not one sillable, which hath any sent of so much as the smoke of that sire. Furthermore if Aërius had bene an heretike for denying of this article, their Alphonsus de Alphonsus [...]. Castro, who noted the her [...]sies of Aërius, would not, in all probabilitie, haue spared him in this.
An answer vnto the testimonie of S. Augustine.
SECT. 3.
9 Our Authors haue obserued S. Augustine to haue bene the first who opened the window vnto the doctrine of Purgatorie: by whose owne direction we haue a good warrant to dissent from him, or any other Ita alios (Script [...]ras) (praeter Canonicos) lego, vt non verum putem, quia ipsi ita senserint, quantalibet etiam sanctitate doctrinâuè praepolleant; sed quia mihi vel per illos autores Canonicos, vel probabili ratione, quod à vero non abhorreat, persuadere potuerint. August. [...]epist. 19. ad Hieron. Nullorum hominum quatnuis Catholicorum & laudatorum velut Scripturas Canonicas habere debemus, vt non liceat nobis aliquid in corum scriptis improbate aut respuete: fortè inuenerimus quòd aliter senserit, quàm veritas habet. [...]pist. Catholicke Fathers, although most learned and godly, wheresoeuer they shall labour to perswade any thing either without Canonicall Authors, or without probable reason. [Page 496] Which exception both we and our Aduersaries haue iustly taken against the doctrine of S. Augustine, concerning the necessitie of See aboue. ministring the Eucharist vnto infants, albeit he held it to be both as generall, and as necessarie as he did this point now in question.
10 But much more are we moued hereunto by his practise, when we find him praying for remission for his mothers soule, that God would not enter into iudgement with her, euen then when he confesseth, saying: Nunc pro peccatis matris meae deprecortc, exaudi me per medicinam vulnerum tuorum quae pependit in cruce, & sedens ad dextram tuam, te interpellat pro nobis, Dimittc, Domine, dimitte, obsecro, ne intres cum ea in iudicium. Sed credo quòd iam feceris quod te rogo: sed voluntaria oris mei approba Domine, Aug. lib. 9. Confess. cap. 13. I bele [...]ue, O Lord, that thou hast alreadie done that I desired: notwithstanding accept, O Lord, the willing sacrifice of my mouth. Which argueth that it was rather a wish then a praier, and therefore may peraduenture be thought (as he himselfe noted some Catholicks in an other opinion) to haue bene an error proceeding from naturall affection. And why not, seeing he himselfe hath bene doubtfull whether there be See aboue lib. 1. cap. 7. any Purgatory fire, or no? and in other materiall points so questionable, that our Aduersaries cannot allow of his doubts, as Sed quibus (speaking of the state of the damned) placet istam sententum vsque ad illa impiorum tormenta protendere, saltem sic intelligant, vt manente in eis ira Dei, quae in aeterno est praenunciata supplicio, non contine at Deus in hac ira sua miserationes suas, & faciat eos non tantâ quantà digni sunt poenarum atrocitate cruciari, non vt eas poenas vel nunquam subeant, vel vt aliquando finiant, sed vt eas mitiores quàm merita sunt corum, leuioresue patiantur—quod quidem non ideò confirmo, quia non resisto. August. de Ciuit. Dei, lib. 21. c. 24. which is condemned by S. Greg. Dial. lib. 4. c. 44. Non enim omnibus prosunt, Et quare non omnibus prosunt, nisi propter disterentia [...] vitae quam quisque gessit in corpore? Cum ergo sacrificia siue altaris, siue quarumcunque eleemosynarum pro baptizat [...]s defunctis omnibus offeruntur, pro valdè bonis gratiarum actiones sunt: pro non valdè malis, propitiationes sunt pro vald malis, etsi nulla sunt adiumenta mortuorum, qualescunque viuorum consolationes sunt. Quibus autem prosunt, aut ad hoc prosunt, vt sit plena rem [...]lio, aut certè tolerabiliot fiat ipsa damnatio. August. [...]nchirid. ad Laurent. cap. 110. whether the damned receiue mitigation of paine by prayer: or See [...] lib. 2. cap. 8. Sect. 6. at the letter, a. to thinke it a most hard and dangerous matter to desine what sinnes are pardonable after death: or concerning the fiery punishment, See [...] lib. 2. cap. 8. Sect. 6. at the letter, a. peraduenture it is so.
11 That which Protestants acknowledge to be indeed the Catholike vnderstanding of ancient praiers for the soules departed, hath bene See aboue lib. 2. cap. 26. Sect. 3. shewed by c Sed qui hoc credunt (speaking of the opinion of them, who thought that Christians dying impenitent might be saued) & tamen Catholici sunt, humana beneuolentia mihi falli videntur. Aug. Enchirid. ad [...] rent. c. 67. the testimonie of Dionysius Areopagita, and the Romish example in praying for the soule of Pope Leo, which our Aduersaries will not disallow. And yet for further euidence hereof we proceed.
THE ROMISH APOLOGIE.
Also he acknowledgeth that M. Fulke in his confutation of Purgatory, pag. 320. ante med. & pa. 194. ante med. & pag. 326. initio. & 349. circa & post med. Ambrose, Chrysostome, and Augustine allowed praier for the dead, that M. Fulke vbi supra, p. 320. ante med. & pa. 326. initio. & 349. post med. & pag. 78. fine. it was the common error of their time, that M. Fulke vbi supra, pag. 161 ante med. the error of Purgatory was somewhat ri [...]ely budded in Augustines time, that M. Fulke vbi supra, pag. 392. ante med. & vide ibidem p.303. circa med. & 393. post med. Tertullian, Augustine, Cyprian, Hierome, and a great many more do witnesse that sacrifice for the dead is the tradition of the Apostles. In like manner M. Giff [...]rd affirmeth, that euen M. George Gifford in his Plaine demonstration that our Br [...]wnists be full Donatisti, &c. pag. 38. initio. in the (Churches) publike worship, to pray for the soules of the dead, and to offer oblation for the dead was generall in the Church long before the daies of Augustine, as appeareth in Cyprian and Tertullian, which was before him and nearer to the time of the Apostles. Whereunto might be added like testimonie from Caluine. Caluin Institut. lib. 3. cap. 5. sect. 10. acknowledgeth that, Ante mille & tre [...]ent. annos, vs [...]receptum fuit vt precationes fierent pro defunctis: and a little after, Sed fateor in errorem abrepti suerunt, &c. So cleare [...]s Gregory (who liued so many ages after these Fathers) discharged from all innouation in this point.
THE PROTESTANTS APPEALE.
SECT. 4.
12 Iustly might M. Gifford affirme, that praying and offering oblations for the dead, was generall in the Church long before the daies of S. Augustine. What ergo? Ergo they beleeued a Purgatorie torment of soules departed: for this is the confused mixture of the Apologists, as though there were no other vse of praiers and oblations for the dead, but onely thereby to mitigate or to quench the flame of Purgatory: but this is an vnlearned collection, and dissonant from the practise of the Greeke Church, which (as their Durantus confesseth from Epiphanius, Cyrill, and the Greeke Canon) Sanè apud Epiphanium haerel. [...]5. & Cv [...]ill. Catcch. [...]. Mystag. & in Canone Graecorū legitur offerri lacrificium Deo pro Patriarchis, Apostolis, Prophetis, huangelistis & Martyribus, praecipuè autem pro sanctis [...]. De [...]para, quo idem significat, quod in nostro Canone, Communicantes, & memoriā venerātes. Dum enim Graeci dicunt, Ofte [...]imus pro Martyribus non intelligitur, quòd eos Deo commēdemus, verúm in oblatio [...]e commem [...]remus Martyres, in corum gloriam, & gratiarum actionem.—Proptereà, vt Cabasila ait, nihil pro ijs orat Sacerdos, sed potius cos or [...]t, vt ab [...]j [...] in orationibus adiuuetur, quia non ad supplicationem, sed gratiarum actionem, vt dictum est, facit pro ipsis donorum oblationem, in corum gloriam. Offer [...]itaque pro Martyribus interpretamur, pro [...]orum gloria. Durantu [...] de ritibus, lib. 2. cap. 35. pag 406. did vse praiers and sacrifice for Apostles, holy Martyrs, yea and for the blessed virgine Mary. Which our Aduersaries interprete to signifie no supplications, but thanksgiuing for the glorie which they enioy. Euen as the Latine Church (as appeareth not onely by the aforesaid testimonie of S. Augustine, but also by Pope Innocentius the third) commanded Quia in sanctae matris Ecclesiae side, & Christi nominis confessione perfeuer auit (speaking de Presbyte [...]o non baptizato)—coelestis Patria gaudium esse adeptum asserimus incunctanter.—Et in [...]cclcsia tua iuges preces ho [...] asue Deo offerri iubeas pro Presbytero memorato. Innocent. 3. d [...]cret. Tit. 43. De Presbytero non baptizato. [...] Apost [...]icam sedem: from which place Card. Bellarm. proueth Animas Sanctorum iam frui Dei visione. Bellar. l. 1. de [...] San [...]. 2. Prin ipio, against them who held that this was onely in spe, c. 1. lest that any may [...] vnto v [...] that he was [...] or [...] in spe. daily praiers and oblations to be offered for the soule of a Priest; whom he notwithstāding affirmeth euen thē to haue obtained the toycs of heauen. So that from the act of praier to conclude a fire of Purgatory, doth iumpe no better then heauen and hell.
13 Vnto the obiected Fathers we answer, that See aboue the other examples in Valentinian and Theodosius, lib. 1. Ambrose is forced to say more then he meaneth: S. Chrysostome saith more then they themselues will allow, which is, by praiers to yeeld Die mihi quae spes esse po [...]uerit illis qui cum peccatis suis eò hinc abscedunt, vbi peccata exuere non licet?—digressi in infernum, vbi nihil prodesle qu [...] at [...] [Psal. 6. In inserno quis confitebitur tibi?] quomodo digni non sunt quideplorentur? defleamus eos qui hoc pacto hinc abeunt, non prohibco.—Defleto eos, qui nihil ab infidelibus differunt—digni sunt lamentationibus, qui [...] condemnatis sunt.—Deplorato cos, qui in diuitijs mortui sunt,—cum potestatem ablucndorum pe catorum habuis [...]ent noluerunt.—Hos defleamus non vnū aut alterum diem, sed omnem vitam nostram: non sunt absurdi affectus hae lachtyn ae, sed magni amoris—quando ex timore Dei nascuntur.—Iuuemus cos pro viribus, procuren us illis ali u [...]d aux.lij [...]odici quidem, attamen iuuemus eos.—adhortemur alios vt pro illis orent, pauperibusue indesine [...]ter pro illis [...] denius. Habet res ista non nihil consolationis. Chrysost. in Philip. cap. 1. Serm. 3. Tom. 4. ease vnto the damned in hell. As for Purgatorie fire, it is quite quenched by the forme of Seruice in their funerals, where we reade of nothing but hymnes and songs, and crownes, and rest for the soules of the departed. Vpon which consideration S. Chrysostome expostulateth with his people for vsing excessiue lamentation at the burials, and saith: Dic mihi (speaking of Christians, who wept immoderatly for their dead) quid sibi volunt istae lampades tam splendidae? Nonne sicut ath [...]e [...]as mo [...]tuos comitamur? quid etiam hymni? nonnè vt Deum glorificcmus, & ei gratias agamus, quòd [...]am coronauit discedentem, quòd à laboribus liberauit, quòd à timore liberatum apud se habet?—Sed ploto, inquis, & tunc, & consuetudmem [...]equiro; verum illud quidem verè consuetudinem quaerent um est: hoc autem de resurrectione delperantium. Cogita quid p [...]allas in illo tempore: Reuert [...]e, inquis, anima mea in requiem t [...]ā, quia Dominus benefecit tibi.—Dic mihi, dicis Dominum benefccisse tibi, & lachrymari [...]? nonne scena sunt ista? nonne hypocrisis? Si enim verè credis ve [...]bis, quae dicis, superuacu [...] luges: si autem ludis & fingis, & fabulas esse putas, quare psallis, ad te venientes? quare non repellis psallentes Chrys [...]si. h [...]m. 4. in epist. ad Heb. Tom. 4. A sol [...]m. 69. & 70. ad [...]op. Antioch. Bethinke thy selfe what it is that thou singest: Returne my soule into thy rest, wherewith the Lord hath blessed thee. Tell me, [Page 498] canst thou say that the Lord hath done bountifully with thee, and dost thou weepe? what is this better then dissimulation, & an hypocritical stage-play? &c. So earnest they are to vrge him, who would not haue allowed their doctrine. Which the Religiosorum omniū corpora, qui diuina vocatione ab hac vita recedūt, cū Psalmistātūmodo & psallentiū vocibus debere ad sepulchra deferri. Nam funebre carmen, quod vulgò defunctis cantari solct, vel [...]n pectoribus se, aut proximos, aut familias caedere, omninò prohibemus, Sufficiat autem quòd in spe resurrectionis, Christianorum corporibus famulatus diuinorum impendrur Canticorū. Prohibet enim nos Apostolus 1. Thess 4. nostros lugere desunctos.—Et Dominus Ioh. 11. non fleuit [...]azarum mortuum, sed ad vitae huius aerumnas resuscitandum. Conc. Tolet. 3. c. 1 22. Councel of Toletum may seeme, in effect, to haue condemned.
14 Neither were the oblations, mentioned by Tertullian, done in the behalfe of any soules in torment, but may be numbred among those Tertullus sidelissimus frater—significet mihi dies, quibas in carcere beati fratres ( [...] whom h [...] had said, Neque enim virtus eorū aut honor minor est, quo minus ipsi quoque inter beatos Martyres aggregentur) nostri ad immortalitatem gloriosae mortis exitu transeunt, & celebrentur hîc à nobis oblationes & sacrificia, ob commemorationes eorum. Cyprian. lib. 3. epist. 6. These oblations were Sportularum contributiones. Lib 1 ep 9. oblations of almes for the poore, which S. Cyprian noteth to haue beene vsed in remembrance of blessed Saints, Ad refrigerium iusti vocantur ad supplicium rapiuntur iniusti. And before: Symeon laetus itaque de morte iam proxima, de vicina accersione securus, accepit in manibus puerum, & benedicens Deum, exclamauit; Nunc dimittis seruum tuum, Domine, secundùm verbum tuum in pace, quoniam viderunt oculi mei salutare tuum: Probans scilicet & contestans tunc esse seruis Dei pacem, tunc liberam & tranquillam quietem, quando de istis mundi turbinibus extracti, sedis & securitatis aeternae portum petimus, quando expuncta hac morte ad immortalitatem venimus.—Si me dilexissetis gauderctis quoniam ad Patrem vado (Ioh. 14.) docens & ostendens, cùm chari, quos diligimus, de seculo exeunt, gaudendum potius quàm dolendum. Cuius rei memor B Apostolus Paulus in epist. sua ponit, & dicit; Mihi viuere Christus est, & mori lucrum. Lucrum maximum computans iam seculi laqueis non teneri, iam nullis peccatis & vitijs carnis obnoxium fieri: exemplum pressuris augentibus, & venenatis Diaboli faucibus liberatum, ad laetitiam salutis aeternae, Christo vocante. proficilci. Cyprtanus Serm. 4. de Immortal. in commemoration of them (as he also sheweth in his owne testimonie,) and not for purgation of sinne: for his conclusion is, that the iust are called to refreshing, but the wicked to punishment: fancying no third state, but giueth generall instruction vnto euerie Christian, to beleeue with Simeon, that they are to depart in peace. But how? in the peace of conscience only to thinke that after the torment of Purgatorie sustained, they shall enioy eternall felicitie? No, but the peace of S. Paul: To die it is an aduantage, because they are deliuered out of temptations of sinnes, and vexations of this life, and out of the snare of the Diuell, passing vnto eternall felicitie. But Bomish Purgatorie hath (in the opinion of our Aduersaries) onely a bonum tormenti so great as exceedeth all the torments of this world. He therfore that said, that the error of Purgatory was but rifely budded in the daies of S. Augustine, who liued in the fourth hundred yeare after Christ, doth grant that (in respect of true antiquitie) it was but a new plant.
15 Now then, seeing the question is not who first conceited of Purgatorie, for then a man may fetch it from Plato among the Philosophers, from Virgil among the Poets, and from Origen (for deliuerance of soules of the damned) among the Fathers, and for soules in rest from other Fathers: but that which is taught by the Romanists is a fierie Purgatorie torment of soules, whose guilt of mortall sinnes hath bene pardoned. This doctrine (as See aboue l. 1. c. 2. §. 14. hath bene conf [...]ssed) neither Greeke Fathers, nor yet generally the Latine Church in the primitiue age thereof, did receiue. S. Augustine spake with a peraduenture, but S. Greg. Dial. lib. 4. c. 40. & 55. from apparitions of ghosts, which ground in Scripture is held abhominable, Deut. 18. 12. Gregory kindled the fire with a credo, from a presumption taken from ghostly apparitions, condemned by antiquitie: and now of late the Romanists haue blowne the flame with an Anathema (vpon the contradictor) making it a necessarie article of faith.
16 To all which we answer, embracing S. Augustines generall resolution in like cases: Legat hoc nobis ex Lege, ex Euangelio, ex literis Apostolicis, & credemus. For we find not in Canonicall Scripture, either any expresse precept to pray for soules departed, or example of any that hath praied for them; [Page 499] or yet any promise of blessing vpon any praiers made in that behalfe: and therefore are we perswaded that many of our Aduersaries do no lesse doubtfully beleeue this article of Purgatorie, then they can tell what soules are in Purgatory, and how long they continue in that place of torment: which they confesse to haue bene Fuit opinio Dominici à Soto in 4. sent. dist. 19. q. 3 art. 2. Neminem in Purgatorio man [...]re ad decem annos,—sed repugnat visionibus ex Beda,—quae clarè indicant, aliquos iam defunct [...]s (although they be eased with prayers, as he saith) vsque ad diem iudicij mansuros in Purgatorio,—& Ecclesia anniuersaria sacra offert, & orat p [...]o eis, quos constat ducentos iam annos esse mortuos.—Res igitur incertissima est, & non nisi temerè definiri potest. Bellarm. lib. 2. de Purgat. cap. 9. a thing most vncertaine.
CHAP. XIII. Of the noueltie of Romish doctrine, concerning the absolute necessitie of auricular confession.
THE ROMISH APOLOGIE.
7 Seuenthly, M. Whitaker giueth example in Innocentius the third, affirming, that Whitaker contra Duraeum lib. 7. page 480. post medium. He was the first that instituted auricular confessiō for necessary: wherto we answer that an innouation so strange & compulsorie, as for men (against all naturall shamefastnesse) to be constrained to confesse their secret sinnes, could neuer haue bene brought in by mans only authority, without some open and great contradiction: If therefore Innocentius first brought in this vsage before that time strange and vntaught, what Father or other writer of that age then resisted it? or who is witresse to the change? Herein M. VVbitaker is silent.
THE PROTESTANTS APPEALE.
SECT. 1.
AGainst the assertion of our Doctor they contend by three arguments: the first is from naturall shamefastnesse, the second from light of the historie, and the third from the authority of ancient Fathers.
2 At the first we are constrained to maruell why this confession of secret sinnes should seeme to be so singularly strange and compulsarie vnto any that hath true sence of his owne sinne, as though that were altogether repugnant vnto a naturall man, which is found to be in practise among the infidels themselues: for Illud meritò mi ari quisqua possit, confessionem peccatorum etiam occu [...]torum & grauium celebri vsu apud hosce Barbaros longè ante Christi Euangelium auditum frequentatam. Erant Sacerdotes non pauci huic ipsi muneri assignati, qui plebis audiendi [...] confessionibus vacarent.—At illud non admirationem, sed stuporem mihi propemodum affert, valuisse tantum, diaboli hominumue mendacium apud homines, vt non solùm occulta crimina proderent, sed saeus etiam poenas sibi pro eis iniungi aequo animo paterentur. Iubebantur saepè expiandi adulterij, aut alicuius sceleris causa durissimo saxo ad scapulas tundi, fortiter interdum à iuuenibus diu virgis caedi: non ra [...]ò, si sceleris magnitudo aliquid postulare videretur acerbius, in excelsam, atque omni genere solatij destituram rupem secedre, & longum aeuum ibi ferarum more traducere—quod viti side digni ostenderunt, &c. Acosta Ies. lib 6. de Indorum salute, cap. 12. among the Indian Paganes (saith the Iesuite Acosta, not without wondring) auricular confession was in vse, wherein the heathen laid open to their Priests their secret and heinous crimes; and not this only, but did also inflict punishment vpon themselues for the expiation of their sinnes, suffering themselues to be whipped of yong men with rods. And if the vglinesse of the fault required so much, to betake themselues into desert places, where, after the manner of beasts, they spent their whole life within the holes of rockes.
3 Neither yet is this to be wondred at: for it is naturall vnto a man oppressed with sinne, to be apprehensiue of any thing that shall be thought to asswage [Page 500] the griefe of conscience. For we maruell not why 1. King. 18. 28. Baals priests did lance their own flesh in praier with kniues, or why other Idolaters, against nature, did offer vp their children to be sacrificed vnto Leuit. 20. 2. Moloch, giuing vp the fruits of their bodies for the sins of their souls. For if the diseases of the body compell some to put off common shamefastnesse, & to yeeld their lesse honorable parts vnto the view of the Physitian: how much lesse shall the afflicted soule straine courtesie with naturall shamfastnesse, as soone as the afflicted conscience shall but conceiue any hope of ease. It is the propertie of a sore and sorow to call any thing necessarie, wherein there is any meanes of comfort and health.
4 But then will this confession become more naturall, when as the confessor shall looke onely vnto the opus operatum, and be perswaded, that, as it was said vnto Naaman the Leper, 2. Kings 5. 10. Wash and be cleane, so it is no more but cōfesse and be safe. Which peraduenture was the conceit of those conuerts of India, who presumed so much of the power of absolution by the act of consession, that therby they tooke vnto themselues a licence of wallowing in sinne. Which occasioned a Diuine among them to wish that the See aboue lib. 2. cap. 14. Sect. 7. auricular confession were vtterly abolished. So that, whether we respect the penitencie, or else the presumptuousnesse of a sinner, we see no cause why the naturall man should so vtterly abhorre this kind of confessiō. We returne vnto Innocentius.
THE ROMISH APOLOGIE.
But to cleare Innocentius who was Pope about Anno 1200: it is euident that the Iacobites were condemned Anno 600, for affirming that Witnesse hereof Guido de lacobitis, c. 2. and Michael Buchingerus in Ecclesiastica historia: And Matheus Parisius in Henrico tertio; and Iacobus Vitriacus historiae orientalis, c. 76. and Nicephorus l 18 c. 45. we are to confesse our sinnes to God onely, and that confession of sinnes to a Priest is not needfull. And Haymo Hairr [...] in Psal 31. saith, Licet Deus dimittat peccata, &c. tamen confitendum est Ministris Ecclesiae, quia nisi confiterentur, ex suain [...] bedientia damnarentur: and no lesse plaine is he (ad Euangelium Dominicae, 15. post Pentecosten [...]te ostendite vos sacerdotibus. who liued about Anno 790, expresseth the like agreeable doctrine of the Church in his time: as also S. Bernard Bernard in meditationibus, c. 9. saith, Sed dicis sufficit mihi soli Deo confiteri, quia Sacerdos sine eo à peccata me absoluere non potesi: ad quod non ego sed beatus Iacobus respondet, dicens, confitemini alterutrum peccata restra, &c. And vide eum de interiori domo, c. 37., Petrus Damianus, and others Concil.▪ Cabi [...]onense (which was Anno 813.) can. 32. saith, Sed & hoc emendatione egere perspeximus, quod quidam dum confitentur peccata sua Sacerdotibus, non plen [...] id saciunt, &c. And Alcuinus who liued anno 730. I de diuinis officis, c. 13. in c. Ieiunij, saith, Conf [...]tea [...] omnia peccata sua quae recordari potest &c. quo facto fixis genibus in terram, & super ipsa innixus stans supplicibus tensis manibus, blando ac flexibili vultu respiciens sacerdotem, dicat &c. And see Aug. de visitatione infirmorum l 2 c 4. and l. 50. homiliarum, hom. 49. c. 3. and Hospinianus in historia sacramentaria l. 4. pag. 366. circa med. reproueth the same doctrine of au [...] cular confession in Peter Lombard, who (saith he) liued anno 1150. and also in Hugo de Sancto Victore, who liued (saith he) about the yeare 1130. both of them before Innocent the third. who all liued before Innocent the third, do the like for their times. Petrus Damianus epist. 1. alledgeth a notable exāple in proofe hereof: (& vide eum in serm. 2. de S. Andrea Apostolo) and concludeth, aduising men not to deserre their confession.
THE PROTESTANTS APPEALE.
SECT. 2.
5 Necessarily must we distinguish of necessity, which is either in part, or else absolute, as it is in Physick, that which may recouer my health is partly necessarie, but that is absolutely necessarie, without which I cannot be healed. The former, Protestants haue in some cases acknowledged to be requisite: and for the second, which teacheth, that without the act or purpose of this manner of confession a man cannot be be saued: they haue charged Pope Innocentius the [Page 501] third of nouelty, & that truly, as may appeare by his own decree, which is this: Atque Innocentius tertius constituit, vt qui iam doli capaces esse coepissent, si non saepius, at semel quotannis confiterentur peccata illis Sacerdotibus, qui eorum ammatum curam haberent. Polyd. Virgil. Inuent. re [...]um, lib. 6. cap. 1. Omnis vt [...]iusque sexus sidelis, postquam ad annos discretionis petuenerit, omnia sua solus peccata confiteatur sideliter, saltem semel in anno, proptio Sacerdoti, & iniunctā fibi poenitentiam s [...]udeat pro viribus adimplere, suscipiens reuerenter ad minus in Pascha Eucharistiae Sacramentum, niti fortè de consilio proprij Sacerdotis ob aliquam rationabilem causam ad tempus ab eius perceptione duxerit abstinendum: alioqu [...] & viuens ab ingr [...]ssu Ecclesiae arceatur, & moriens christian â careat sepulturâ. Innocent. 3. in Conc. Lateran cap. 21. hibetur etiam Extra. de poenit. & remiss. cap. Omnis. Quo loco Panormitanus quoque fatetur, Confessionem auricularem non d [...]uinum, sed humanum inuentum esse. Hospinian. Hist. Sacrament. l. 4. pag. 367. Surius Tom. 3. in Conc. Lateran. sub Innocent. 3. citeth the same 21. Canon. Euery one of both sexe, after he be come vnto the years of discretiō, shall at least once in a yeare cōfesse alone vnto the Priest: or otherwise to be excōmunicate, whilest he liueth, & being dead, be denied Christiā burtall. This was his doctrine of necessity.
6 Now let vs see how the Apologists haue freed Innocentius from the note of innouation. Can the instance of the Iacobits satisfie herein? No: for (if there had bene any such opinion in them) Cardinall Bellarmine would haue thought it worthie the noting, especially where he doth brand Protestants with ancient heresies.
7 As for the other testimonies from Authours, who liued about the same Centurie, they are not sufficient to proue the generality of doctrine; because it cannot be denied that not long before the daies of Innocentius this matter was disputable, as appeareth by their Gratian, (he liuing about the yeare 1198, which is about 50 yeares before the forenamed Innocentius,) who relating the contrarie opinion, leaueth the case as indifferent: Quibus authoritatibus vel rationibus vtraque sententia confessionis & satifactionis innitatur, in medium breuit [...]r expo [...]uimus. Cui enim horum potius adhaerendum sit, Lectoris iudicio reseruatur. Vtraque enim fautores habet sapientes & [...] viros Haec Gratian. in fine dist. 1. de Poenit. Teste Hospinian. quo supra, pag. 366. Whether side (saith he) we are rather to yeeld vnto, I referre vnto the readers iudgement, because there be wise religious men on both sides. The Councell of Cabilon holdeth it profitable, not necessarie, which was made so generall by Innocentius the third: except our Aduersaries can shew some better antiquitie. b The Authors cited for the heresie of the Iacobites (excepting the late Papists, who w [...]re n [...] lesse partiall herein then are the Apologists) m [...]sapply it as doth Apolog. some of them relate it, but so, as signifying that the Iacobites did speake generally against confession made vnto the Church, and so, by the iudgement of Protestants, were worthily condemned. If the case had bene otherwise, the Apologists would not haue silenced their expresse testimonie, and send vs to the whole [...] to find it, we know not where, as in Matthaeus Paris. de Hen. 3. and not tell vs what confession it was the Iacobites did [...], whether the generall or particular, whether the publike or the priuate, whether in the partly or in the absolute necessitie. d Quidam solummodo Deo [...] debere peccata, quidam verò Sacerdotibus confitenda esse percensent, quod vtrumque non sine magno [...] l [...]in [...]tam sit Ecclesiam, ita duntaxat vt & Deo, qui remissor est peccatorum, confiteamur peccata nostra, & cum [...], Delictum meum tibi cognitum seci.—Et secundùm institutionem Apostoli, Confiteamur alter utrùm [...] nostra, & oremus pro muicem vt saluemur. Confessio itaque quae Deo sit purgat peccata; ea veiò quae Sacerdoti fit, doc [...]t qualiter ipsa purgentur peccata. Synodus Cabilon. 2. cap. 33. apud Sur [...]um, Tom. 3. pag. 281.
THE ROMISH APOLOGIE.
To omit that Basil affirmeth plainly, that confession is See Basils words hereafter tract. 3. sect. 3. in the margent, vnder the letter, a. necessary: and that S. Leo affirmeth it to be Christs See the words of Leo hereafter, tract. 3. sect. 1. in the margent, vnder the letter, a. institution, teaching withall euen Vide ibidem. secret confession.
THE PROTESTANTS APPEALE: Answering vnto the testimonies of Basil and Leo.
SECT. 3.
8 Pope Leo in his testimonie sheweth onely the lawfulnesse of Leo des [...]ibeth the vsage of the Latine Church, C [...]st 91. ad Theodorum foro-Iulij Episcopum, saying, Christus hanc Ecclesiae praepositis tradidit potestatem vt & confiten [...]hus actionem poenitentiae darent, & cosdem salubri satisfactione purgatos, ad communionem Sacramentorum per ianuam teconciliationis admitterent. And Epist. 80. ad Episcopos Campaniae, he further saith, Cum reatus conscientiarum sufficiat solis Sacerdotibus indicari confessione secretâ. secret confession, but not the absolute necessitie.
[Page 502] 9 The other testimonie out of S. Basil seemeth to be more opposite, but yet may be satisfied from it selfe, because he speaketh of such a confession of sinnes, as the Necessarium est, vt ijs fiat con [...]essio peccatorum, quibus dispen [...]atio mysteriorum Dei concredita est. Na [...] & hoc pacto & qui olim inter Sanctos poenitentiam egerunt, secisse repe [...]iuntur: sc [...]iptum enim est in [...]uangelio, quod Ioha [...] Baptistae pec [...]ata confessi sunt: in Actis verò, Apostolis à quibus baptizabantur, peccata sua confessi sunt omnes. Basil. Reg. contract. 288. Iewes made vnto Iohn Baptist, Marc. 1. 5. and the Ephesians and magitians vnto the Apostles. Act. 19. 18. which we take to haue bene either a confession of sinnes in generall, and not in particular; or of particular sinnes, but in publike, and not in priuate, as their owne great Cardinall Caietane is acknowledged to haue taught: which point is growne to be among our Aduersaries a matter of great dispute.
10 For (as their Iesuite Act. 19. 18. Multiue credentium venicbant consitentes & annunciantes actus suos.] Caietanus credit ista consessionem non fuisse Sacramentū, ed tantùm in genere, vel publicá, qualis erat eorum qui accedebant ad Iohannem, Marc. 1. 5.—Cal [...]inus & Centuriatores aiunt, agi hoc in loco d [...] generali confessione, qua Ephesij agnoscebant actiones suas ad normam verbi Dei non congruere, vel illos in specie nonnu la peccata per modum exempli confesses, non omnia. Im [...] deb [...]t de omnibus intelligi. So then the question is whether omnia peccata in specie are to be confessed the prec [...] deth. Hoc idem Camsius (de corrup verbi Dei. c. 8.) hoc idem [...]phesiorum exemplum argun entatur, confess [...]onem non Catechumenorum, cuiusn. odi fuit accedentium ad Iohannem (Marc. 1. 5.) sed relapsorum post baptismum, co [...]firmatue Basilij (1. Reg 228. ex breu.) authoritate: Hic docet peccata non cuiuis confitenda, sed quibus credita est dispensatio mysteriorum Dei (1. Cor 4. 1.) sicut olim confi [...]bantur quidam Iohanni, & in Act. Apostolis ips [...]s, à quibus etiam baptizabantur cuncti. [...]andem sententiam sequitur Greg de Valentia, lib de confess. necess. c. [...]. & 3. part. di [...]p. 7. q. 9. punct. 2. & Henriques 1. de Poen. c. 2. & Lindanus 4. Panopl. c. 66 & Castro Con haeres. verb. confess. & Hosius de Sacram. [...]. c 47. & T [...]pet in Explic. art. artic. 5. & [...]cchius de confess. l. 2. c. 1. & Petrus Soto Instruct. Sac. Lect. 1. de necess confess. & Baronius Tom. 1. Annal. & Salmeron Tom. 4. Tract. 4. & Tom. 12. Tract. 49. Et plures alij in Tractatibus de Confess. vt non immeritò Catharinus (lib. 5. cont. Caiet) Ca [...]etam fiduciam nimiam repr [...]her dat. cum is in cōmento huius loci, it iam recitaui, t [...]nens contrariam sententiam, eam proculdubio asseuerat. Equidem ter [...]eor tam n [...]ultorum de hoc loco pro pri [...]ata & sacramentali confessione iudicio, ne definitè aliquid iudicem. Non ausim tamen etiam in hoc ipso iudicio illud Ca [...]e [...]ani pr [...]culd [...]b [...]o vsurpare, vt nec s [...]ntientis contrarium Baronij certum est: nam excipere quispiam posset, se [...]monem non este de iam baptizatis, sed de Catechumenis iam vel animo & voluntate pro▪ ensis ad doctrinam Pauli, & Christianā religionem, vt non ra [...]ò in superiore hac historia tota (c. 4. 4. c. 5. 14 c. 8. 12. 13. c. 11. 21. c. 16. 31. 34) in qua ante Baptismum quidam credidisse dicuntur, vel credentes conuersi esse ad Dominum: quamuis non ignorem absolutum nomen Credentium sicut & [...]id [...]lium, de consummatè Christianis, hoc est, baptizatis intelligi. Po [...]ren [...]ò Basilius, cuius me penitus authoritas dep [...]imeret, sallor, nisi contrarium indicat, ait enim In Actis [...]aberi, Apostolis peccata confessos, à quibus & baptizabantur cuncti. Id [...]n▪ verbis ipsiss. docet Anastasius Nica nus quaest. 6 in Script. Non vrgeo multitudinem Aposto [...]orum, potest esse namque Enallage [...]umers, Baptismus non conferebatur ordinane à Paulo 1. Cor. 1. 17. nec forsan ab alijs Apostolis, nisi dicamus ab ijs, quia eorum iussu per illos, quibus mysteriorum dispensationem tradidissent: & constat Samaritanos baptizatos á Philippo Diacono Act. 8. 12. Illud quod scribit Basilius: A quibus etiam baptizabantur cuncti, non minus accipi potest post confessionem quim ante; in [...]ò vt respondeat alteri exemplo corum, qui lohanni con [...]itebantur, melius antè baptizabat siquidem Iohannes iam confessos. Accedit quod nullus ex antiquioribus Theologis probat hoc ex loco sacramentalem Confessionem, neque vel Concilium, vel Catechisnius Conc. Tridentini: neque ex recentioribus nonnulli, qui hoc tamen accuratè argumentum sunt prosecuti, vt Suarez in 3. part. Marianus Victor, hist de sacram. confest. imò, vt posteà dicam, aliqui negant hic agi de illa [...] Gratianns ca. Voluissent. de poenit. dist. 1. vtitur tantum illo ad probandam necessitatem poenitentiae; sicut & alijs, qui de Sacramentali nullo pacto concludunt. Michael de Platio 4. dist. 17. disp. 5. apertè docet, Confessionem Auricularem nec hinc colligi, nec ex citato Basilij testimonio: atque hoc nomine Catharinum arguit, quod Caietanum id negantem reprehenderet. Andieas Vega, l. 13. de [...]ustif. c. 28. Verba (inquit) ex actibus refe [...]ri possunt ad confessionem quandam in genere, quae sicut tempore Iohannis ante baptismum ipsius, ita tempore quoque Apostolorum à suscipientibus Christi fidem fiebat, antequam daretur eis Baptismus Christi. Eusebius l. 3. Demonst. c. 8. planè supponit & hos & illos, qui libros magnos combusserunt, immediatè prius fuisse Gentiles, & non Christianos: quia ve [...]ò confessi sunt, hoc ideò fecisse, quod erationis vi Apostolus intimam auditorum conscientiam attingeret, adeò vt nemo amplius occultare posset, sed se quodammodo prodere cogeretur. Augustinus in Psal 61. idem significat. Arator autem disertè ita sentit, aitue hoc miraculo venisse ad Baptismum, & illos, qui combusserant libros, id fecisse. vt impetrarent Baptismum: Ast alij magicis ponunt incendia libris, vt mercantur aquas, & vitent ignibus ignes, &c. Hactenús Lorinus Ies. com. in Act. 19. vers. 18. pag. 784. Lorinus doth obserue) many Romish Doctors and Iesuits of principal name among thē, to wit, Canisius, Gregory de Valentia, Henriques, Lindane, Castro, Hosius, Taper, Ecchius, Soto, Catharine, Baronius, Salmeron, besides many others, do all out of the place of Act. 19. centend to proue auricular confession. Lorinus being by the iudgement of such a multitude of authors (as himselfe speaketh) terrified, dares neither condes [...]end vnto Baronius his certum est, for the auouching of auricular confession out of this place, nor yet will yeeld vnto Caietane his proculdubiò, for the contiarie exposition.
11 Neuerthelesse the obiected place of Basil (whereby Canisius laboured [Page 503] to euince, that the parties who confessed vnto the Apostles in the Actes, were baptized before they had confessed, & cōsequently that this was a sacramentall confession) was so far off from Basils intention, that their said learned Iesuite Lorinus feared not otherwise to informe vs: I am deceiued (saith he) if that basil do not teach the contrary, which he sheweth to be the more probable, by the connexion which Basil maketh with the Iewish confession vnto Iohn Baptist (which was not sacramentall,) adding that no ancient Diuines did proue the sacramentall confession out of that Scripture of the Acts: yea and diuerse haue denied that it can be proued thereby, or (as one further teacheth) out of the testimonie of S. Basil, who defendeth onely a necessitie of repentance, and not of confession. We find nothing in this their dispute but their vsuall euen and odd, yea and nay, and all about that which cannot be found.
THE ROMISH APOLOGIE.
Our aduersaries the Centurie writers The Century writers, Cent. 3. c. 6 col. 127. l. 28. say, Absolutionem deinde à peccatis ita conferebant. si qui paenitentiam agebant, peccati prius confessi essent: sic enim confessionem magnoper [...] Tertullianus vrget in libro de Paenitentia; & vsitat am fuisse priuatam confessionem qua delicta & cogitata quoque praua confessi sunt, ex aliquot Cypriani locis apparet, vt ex sermone quinto de lapsis: & l. 3. epistolarum, epistola 14 & 16. vbi disertè ait, In minoribus peccatis quae qu [...] dem non in Deum committuntur, necesse est ad exomologesin venire, idque frequenter fieri iubet, l. 1. epist. 3. &c. speaking of the ancient Churches vsage euen in those former times of Cyprian and Tertullian, do out of their writings most plainly collect and set downe priuate confession euen of thoughts and lesser sinnes: and that it was as then commanded and thought necessarie. So greatly is M. Whitaker mistaken in this example.
THE PROTESTANTS APPEALE.
SECT. 4.
12 Or rather greatly are the Apologists mistaken, first in prouing, that Auricular confessiō is so necessarie and ancient, which is See aboue lib. 2 cap. 14. confessed not to haue bene vsed in the old law, nor deriued from diuine precept, nor practised by the primitiue Church, nor held as necessarie in the Greeke Church; nor defended by Tertullian, or Cyprian. Seeing thē the doctrine hereof is a noueltie of after-times, whether D. Whitaker had reason to ascribe it vnto some few Doctors, who not long before Innocentius taught it (being yet in those times questioned of,) rather than vnto Pope Innocentius, who authorised it for a doctrine of publike and generall profession in the Church, let the prudent reader iudge.
CHAP. XIIII. Of the Romish manner of eating Christ his flesh.
THE ROMISH APOLOGIE.
8 Eightly, M. Whitaker giueth example in Pope Nicholas the second, saying of him: (d) Qui primus docuit corpus Christi sensualiter tractari, frangi & dentibus atteri, (r) Whitaker contra Duraeum lib. 7. page 480. is Nicholaus secundus fuit: VVhereto we answer. 1. First that the matter hereof is alreadie sufficiently answered by that which hath bene heretofore said concerning the fourth former example of Transubstantiation, and the confessed antiquitie thereof in many Fathers, who liued long before Pope Nicholas the second: 2. Secondly, concerning the [Page 504] phrase (which is but a verball obiection) S. Chrysostome (many ages before Pope Nicholas) said in like manner, Chrysostom in Math. hom. 83. post med. Ipsum vides, Ipsum tangis, Ipsum comedis. And elsewhere, Chrysostom. in Iohn hom. 45 post med. Non se tantùm videri permittet desiderantibus, sed & tangi & manducari, & dentes carni suae infigi. And in what true and sober sence, these words may (in regard As S. Paul in like regard saith, This is my body which is broken for you, 1. Cor. 11. 24. And Caluin de Coena Dom. inter opuscula, saith in like manner: Iohn Paptist saith, he saw the holy Ghost descending; if we looke narowly, we shall find he saw nothing but a Doue, &c. Yet because he knew that [...] to be &c. a most certaine signe of the presence of the holy Ghost, he boldly affirmeth that he saw him, &c. As the holy Ghost is in regard of this foresaid presence said to be seene and to descend: so may Christs body in regard of it like pres [...]nce in the Sacrament, be likewise said to be handled, broken, &c. of Christs body really present in the Sacrament) be vsed, is at large affirmed by our aduersaries the Lutheranes, who doubt not specially to Iacobus Andreas in confut. disput. Iohan. Iacobi Grinaei, pag. 214. ante med. saith, Quomodo autem corpus Christi in hoc Sacramento dentibus teri, videri, tangi, dicatur, quae non a [...] recens inuentae & in Ecclesiam introductae, sed eruditae, prae, & orthodoxae vetustatis phrases sunt &c luculenter expli [...]atum est. And pag. 215. post medium, he saith, Haec Berengario à Papa Nicholao & synodo praescripta palinod [...]a nihil continet, q [...]d in scriptes orthodoxorum Patrum, Chrysostomi inprimis non continetur: & vide pag 306. And of Luthers like allowance and defence of Pope Nicholas herein, vide ibidem pag. 307. initio, & fine. And see the booke entituled Apologia mod [...]sta ad [...] conuentus quindecim Theol. Torgae nuper habit. pag. 36. post medium. defend against their other brethren our aduersaries, this very obiection concerning Pope Nicholas.
THE PROTESTANTS APPEALE.
SECT. 1.
IN the question of Transubstantiation our Replie hath met with your answer, but how sufficiently, we referre it vnto our Readers censure. We now come to examine the phrase of speech.
2 The forme of recantation, prescribed vnto Berengarius, was in these words: Ego Berengarius &c.—Consentio autem sanctae Rom. Ecclesiae, & Apostolicae sedi, & orc & corde consiteor de Sacramentis Dominicae men sae endem sidem me tencre, quam Dominus & venerabilis Papa Nicolaus, & haec sancta Synodus authoritate Euangelica & Apostolica tenendam tradidit, mihiue firmauit, scilicet panem & vinum, quae in altari ponuntur, post consecrationem non solùm Sacramentum, sed etiam verum corpus & sanguinem Domini nostri Iesu Christi esse; & sensualiter non solum Sacramentum, sed in veritate manibus Sacerdotum tractari, frangi, & sidelium dentibus atteri. Surius Conc. Tom. 3. pag. 600. I Berengarius do professe, that I hold the same faith which the venerable Pope Nicholas and his holy Synode doth prescribe to be beleeued, to wit, that the bread and wine which are set on the altar, are after consecration not onely a Sacrament, but also the very bodie and bloud of Christ, and are sensibly handled and broken by the hands of the Priests, & torne with the teeth of the faithfull communicants. This his tenour of reconciliation our Aduersaries haue shewed to haue bin approued by Hanc confessionem suae fidei de corpore & sanguine Domini nostri Iesu Christi à Berengario Romae coram 114. Episcopis factam, misit Papa Nicolaus per vibes Italiae, Germaniae, Galliae, & ad quaecunque loca fama prauitatis eius pervenire ante potuit, vt Ecclesiae, quae prius doluerant de aue [...] so & peruerso, postea gaudeant de reuerso atque conuerso. Decret. 3. part. de Consecrat. dist. 2. Ego Berengarius: and Binius Tom. 3. pag. 1286. Pope Nicholas, by whom it was sent throughout all the coasts of Italy, Germany, and France, for the manifestation of Berengarius his conuersion. Albeit the forme hereof be such, that their owne Romish Glosse feared not to censure it thus: If thou do not cautelously vnderstand these words, thou shalt fall into a greater heresie then was that for which Berengarius was condēned. Gladly therefore would we vnderstand the true exposition hereof.
3 The Apologists, for our satisfactiō, bring in Chrysostom speaking of our receiuing of Christ in the Eucharist, & saying: Ipsum vides, &c. Thou seest Christ herein, thou feelest him, & eatest him, who suffereth thy teeth to be fixed in his flesh. They might haue added frō the same Father, See aboue lib. 2. cap. 2. Sect. 17. lit. o. that our tongs are made red with Dentibus. Nisi sanc̄ intelligas verba Berengarij (meaning of his forme of recantation) in ma [...]orem incides haeresin, quàm ipse fuerit: imò omnia referes ad species ipsas, nam de Christi corpore partes non facimus. Glossa in Decret. 3. part. de Consecrat. dist. 2. Ego Berengarius. [Page 505] his bloud. We demand, are these speeches to be vnderstood literally & properly, or improperly and figuratiuely? If properly, why do they call this but a verbal obiectiō? if improperly, why then haue our Aduersaries obiected these literall speeches of Chrysostome for proofe of Ibid. Transubslantiation? and why did their Glosse censure the forme of speech approued by Pope Nicholas, according to the literall sence thereof, to be no better then hereticall?
4 But in as much as the Apologists haue thus fauourably qualified these term [...]s, they must suffer themselues to be instructed, that those testimonies which haue bene produced out of the Fathers, and pressed in the rigor of the phrase, haue not bene much better then verball obiections.
5 What then shal be said in behalfe of our Doctors, concerning Pope Nicholas his idiome of speech, who, for proofe of Transubstantiation, authorized the phrase of tearing the flesh of Christ with our teeth? Shall this be thought as excusable as the sayings of Chrysostome, & be deemed nothing but verball obiections? No, no, the difference is great: for our Aduersaries themselues will haue vs to marke & Animaduertere debemus diligenter & distinguere, in lectione Patrum, quae ab illis contentiosè, id est, occasione praesentis certaminis, in quo eorum disputatio vertatur, & ad aliam longè diuersam materiā per tinentia proferuntur; quae autem dogmatic [...], id est, cum stud [...]o & proposito docendi ab illis asleruntur:—nam in priore genere liberum est lectori cordato & perito iudicium, non autem in isto posteriori. Stapleton. Do [...]trin. princip. contr [...] [...]r. 3. lib [...]. cap. 16. pag 267. obserue diligently whē the Fathers speake things in the way of contention, and when they deliuer a doctrine definitiue with a determination; in the former manner of their speech, the Reader (say they) oweth no beliefe vnto them, but in the second. And there is no such nouice which hath perused the Fathers writings, but knoweth that in their sermons vnto the people, they take a liberty in their speeches by excesse and by allusions, to make their exhortations & perswasions more emphatical, which in their determinations of matters of faith they did religiously auoid; euē as it is in the common acts of men, who when they write a letter of commendations, can speake freely; but in an Indenture or Obligation, it behooueth them to be more caurelous for feare of a writ of errour. So here, if Pope Nicholas had bene exercised in a Sermon, such phrases might passe for figuratiue; but now that an expresse forme of reconciliation, & a determination of an article of their Church was to be inioyned as a definitiue direction for all others, in this point of faith the Popes sentence cannot admit this Apologie, but standeth still guiltie of an innouation.
CHAP. XV. Of the foure times of Fast.
THE ROMISH APOLOGIE.
9 Ninthly and lastly (for we will not in this our discourse which toucheth onely Rome, be tedious in rehearsing M. Whitakers other vntrue and impertinent examples concerning other Churches or Bishops,) M. Whitaker (for want of greater matter) chargeth P [...]pe Calixtus, that Whitaker contra Duraeum lib. 7. pag 480. he was the first that ordained ieiunium quatuor temporum.
THE PROTESTANTS APPEALE.
SECT. 1.
AS though this his charge had proceeded from exigence for want of greater matter? But M. Whitaker, in the same place, did furthermore note the [Page 506] Qui communionē in alte [...]o duntaxat symbolo primi administrabant, ij erant Manichaei, quemadinodū ex Leone intelligimus, Serm 4 de Quadrag. Whitakerus contra Duraeum, lib. 7 fol. 480. administration of the Eucharist but in one kind, now vsed in the Romish Church, to haue had the originall from the Manichees; the Qui statuas Sanctorum coli atque adorari p [...]imi sanxerūt, ij erant Patres Synod. Nicaen. secundae sub Adriano Pont. Whitakerus ibidem. worshipping of Images from the late superstitious Councell of Nice; the doctrine of Qui concomitantiam primus inuenit, is Thomas Aquinas fuit. Ibid. concomitancie from Aquinas; the licence or priuiledge of Popes to be without controll, Qui Papam innumeras animas secum ad Tarrara d [...]tr [...]dentem, à nullo [...]o [...] tal [...] iudicandum esse decreuit, is Bonifacius fuit, Dist. 40 Si Papa. Whitaker ibid. although he should cary innumerable soules to hell, vnto Pope Boniface; the Papam esse Concilio ma [...]orem in Horenti [...]o Concilio primùm decretum fuit. Ibid. authoritie of the Pope aboue a Councell, vnto the Councel of Florence, against the contrarie decrees of two other former See aboue c. 19. Councels, Constance, and Basil. Where now then was his want? shall it not be imputed rather vnto the Apologists, who haue not answered vnto these points, which they haue so willingly concealed, than vnto our Doctor, who hath obiected so many, & willingly omitted (as he saith) Quid plura? possunt hu [...]usmodi sexceuta à v [...] [...]is historijs exempla sumi, quae vestrorum dogmatum nouitatem arguunt. Whitaker. ibid. sixe hundred the like, which might haue bene obiected? But we returne vnto Calixtus.
THE ROMISH APOLOGIE.
Whereunto, for so much as this ancient Pope was the imm [...]diate successor (next but one) to Victor, we answer as heretofore did the Lord Archbishop of Canterbur [...]e concerning Victor, saying: See heretofore tract. 1. [...]ect 7. let. r. By this you adde more credit to the cause then you are aware of: &c. And seeing that M. Whitaker can alledge no ancient writer charging Calixtus with inn [...]ua [...]ion herein, the example therefore and authoritie of so ancient a Father, doth not so much impugne as giue credit to this appointed fast, so as a further answer hereunto is needlesse.
THE PROTESTANTS APPEALE.
SECT. 2.
2 Cardinall Bellarmine would haue vs beleeue, that this Traditiones Apostolicae,—vt [...]eiuniū quadi agesimae, & quatuor temporum. Bellar. l. 4. de verbo Dei, c. 2. §. Apostolicae. foure-fold fast in the yeare, was a tradition Apostolicall: which their owne Polydore relateth to haue bene Calixtus verò primus omniū instituit, vt frumenti. vini, & olei gratiâ, ter in anno ieiuniū ageretur, die praesertim Sabbati,—inde mutato consilio, in quatuor partitus est anni tempota id ieiunium, in ver, [...]statem, autumnum, & hyemem Polyd. Virgil Inuent. rerum, lib. 6. cap. 3. pag. 384. first instituted by Pope Calixtus, and for this cause his tongue is Index Fxpurg. Deleuit. pulled out. But what else said he, then that which before him their owne authorized Calixtus autem Pontifex constituit, vt ter in anno iei [...]natent. die Sabbati praesertim, frumenti, vini, & olei gratiâ.—Verùm posteà mutata sententia in quatuor annitem [...] ora transtulit, in vernale scil. aestiuale, autumnale, & hyemale. Platina in vita Calixti, fol. 27. b. Platina did not as expresly record, and Calixtus his decretall Epistle plainly sheweth? viz. that Calixtus added the fourth fast vnto the first three, as both Binius and Surius do witnesse.
3 And although it would be needlesse to answer concerning the first institutor of any thing which is in it owne nature indifferent, & in the vse and end holy and good, as this is: yet when not onely the equitie, but the antiquitie also of a thing is so farre inforced, as though it had descended from the Apostles, it was not impertinent to bring it by the true line of pedegree, vnto Pope Calixtus the Author thereof. e Ieiunium 4. supra addi [...]um est à Calixto. Binius. And this is plaine by the decree of Calixtus: Ieiunium, qùod ter in anno apud nos celebrare didi [...]isti, conuenientius nunc per quatuor tempora fieri decernimus. Epist. Decret. apud Surium, Tom. 1. Conc. in Decret. Cali [...], pag. 198.
THE ROMISH APOLOGISTS CONCLVSION.
Maister VVhitaker hauing thus failed in euerie one of those examples whereof he made bold to giue instance, and the Romane Church being found therein free from all supposed change or innouation:
THE PROTESTANTS APPEALE.
SECT. 3.
4 If the Apologists had but intended what could haue bene replied against their proofes, they might haue foreseene (which now they may perceiue) that notwithstanding their former instances, the first excommunicating of all forraine Churches, for dissent in ceremonies, lieth vpon Pope Victor: and the claime of Appeales from transmarine countries, alreadie questioned of, vpon Pope Sozimus: the first absolute decree against the marriage of all Ecclesiasticall persons, vpon Pope Syricius: the first authorizing of Transubstantiatiō for a general doctrine of faith, vpō Pope Innocentius the third: the first vsurpation of the title of vniuersal head for iurisdiction ouer all Christian Churches, vpō Pope Boniface the third: the first deliuering of Purgatorie-fire for a doctrine of faith, vpon Pope Gregory the first: the first proclaiming auricular confession to be a doctrine generally and absolutely necessarie for mans saluation, vpon Innocentius the third: the first doctrine of a sensuall manner of receiuing of the bodie of Christ in the Eucharist, so as to teare it with our teeth, vpon Pope Nicholas the second: and the adding the fourth fast vnto the three, vpon Pope Calixtus. Yet are not these the tenth part of Innouations, whereof the Church of Rome hath bene guiltie: which the Apologists, by their next pursuit, will inforce vs to reueale.
CHAP. XVI. Of the Nouelties in the Romish profession.
THE ROMISH APOLOGIE.
How much the rather now are we to esteeme it no lesse cleared from change in those other so many and great doctrines, whereof he is not able to affoord so much as a colour of instance to the contrarie? his apparent want in that behalfe being such as enforced him for shew of varietie, to giue (as before) seuerall examples concerning one and the same question, as namely concerning the blessed Sacrament, and the Popes foresaid Primacie. In all which neuerthelesse he had so little trust, and did so well fore-know the discouerable weaknesse thereof, that he elsewhere protesteth plainly, that he and his brethren M. Whitaker l. 3. contra Dutaeum, pag. 277. ante med. And Bucanus in loc. commū. p. 466. saith: Non est nostrum designare quo temporis momento coeperit Ecclesia deficere, &c. are not bound to answer in what age superstition crept into the Church: and that Whitaker lib. 7. contra Dutaeum, pag. 477. post med. it is not needfull for them to search out in histories the beginning of this change. And for that in deed he right well knew that he could not shew the same, therefore quite against his owne former examples, and in proofe that it cannot be shewed, he alledgeth similitudes of Whitaker cont. Camp. rat. 7. p. 101, & 102. the haires of a mans head, which waxe not white sodainly, but by degree not to be discerned: and of Whitaker cont. Camp. ibid slifters entring into a building, at first not to be perceiued, &c. and so with deceitfull [Page 508] Deceitfull and misapplied in many respects: As 1. in that the haires, nor so much as any one haire of a man head are instantly at the first become white, or changed. Neither doth euery first beginning of decay in buildings at the first become an outward and markable ruine, whereas in doctri [...]e eue [...]y opinion is at the first either true or false: 2. Secondly, the first whitenesse of some few haires and the first decay in buildings cannot be at the first discerned, though they were precisely regarded, which is otherwise in change of doctrine: 3. Thirdly, none is specially charged so precisely to marke these, whereas on the contrary, it is the special charge, not of a few, but of all the Churches Pastors, not only to marke, but also publikly to withstand the other. misapplied resemblāces, laboreth to perplexe & sophisticate his readers iudgemēt, wherin to beare with his boldnesse, and to admit (for the time) his said similitudes for pertinent, yet is all this vnable to relieue our aduersaries: for though we should be sparing hereupon to charge them with shewing the first beginning of so great a change as is by them imagined (which is all that by these foresaid misapplied resemblances, our aduersaries do wrongfully vrge) neuerthelesse at the least yet, we are in all reason to expect, that (according to the nature of these their owne examples) For though the first white haire or slifter be not discerned, yet the further degrees and increase thereof are markable and discerned. they should discouer and describe to vs some proceedings & increase of this supposed change. If therefore they say that this change was not made all at [...]nce, but by little and little, sometimes in one point of faith, sometimes in another, then are they accordingly to shew forth those seuerall little changes or some degrees of the increase and proceedings thereof. As what be those seuerall points of faith so by degrees at seuerall times changed, which be the Popes that were agents therein, and who be the Fathers that impugned the same &c. In this sort (to omit the like in Sarauia in defensione Tractationis de diuersis Ministrorum gradibus, ca. 23 p. 361 initio, saith vpon like occasion, Respondeo, id dici non sat esse sed ex historijs demonstrandum esse quae illa fuerint schismata, & vbi & quando nata, & qu [...]modo inde tam vniuersa [...]is consuetudo fuerit profecta: [...]nd see him further, ibidem pag. 429. initio. D. Sarauia) doth the L. Archbishop of Canterbury defending M Whitgist in his defence, &c. pag. 747 initio. Cathedrall Churches against M. Cartwright, (2) demand accordingly of him: from what Pope they came, or in what time they were first inuented: affirming withall (elsewhere) against the Puritanes, that See heretofore Tract. 1. Sect. 3. l m. num. 13. for so much as the originall and beginning of these names, Metropolitanes, Archbishops &c. cannot be found, it is (therefore) to be supposed, that they had their originall from the Apostles: for (saith he) S. Augustine hath this rule &c. In defence whereof he further alledgeth See heretofore, Tract. 1. Sect. 3. l. n. num. 14. sundrie Protestant writers. And hence likewise it is, that S. Hierome doubteth not to teach, that Hieronym. ad Clitesiphontem. to reduce an heresie to it beginning, is a confuting thereof: the truth of which his assertion M. VVhitaker Whitaker contra Duraeum, l. 7. pag. 479. paulò post med. saith, Multum autem ad haereses refutandas conferre, earum originem nosse, nemo negat. acknowleageth. M. Whitgist ibidem.
THE PROTESTANTS APPEALE: Concerning the state of this question.
SECT. 1.
WE are now brought vnto the challenge of all challenges in this question of antiquity, which is, to notifie the change of the Romish Religion. The demonstratiō hereof may be of two sorts, either [...], or [...]: that is, either negatiuely, to shew whē any doctrine was not, or positiuely, to point out the verie time when the change first began. Our aduersaries are not contented with the first, but exact of Protestants a positiue demonstratiō, which Cardinal Bellarmine describeth by seuerall adiuncts, saying: in omni insigni mutatione Religionis, semper ista sex demonstrari possunt, 1. author, 2. dogma aliquod nonum, 3. tempus, 4. locus, 5. quis, 6. eriguus caetus vnde coeperit; nam illa omnia inuenimus in ipsa Christi Ecclesia, quae tamē non fuit noua Ecclesia, sed solùm mutatio quaedam status Ecclesiae secundum Prophetarum praedictiones.—Quod verò nihil horum de nobis ostendere possint, perspicuum est. Bellar. l. 4. de Eccles. milit. c. 5. §. In omni. In euerie notable change of Religion, six points were alwaies obserueable. viz. the Author who, the doctrine what, the time when, place where, person by whom the risisting was made, and the small number of professors thereof at the first, euen as they are discernable in the beginning (as he saith) of Christian Religion: and then he assumeth, that no one of all these [Page 509] circumstances of innouation can be shewed in the Church of Rome. Which argument is held of other Quid absurdius quàm Romanam Ecclesiam innumeris penè haeresibus refertam vociferari, quarum ne vna quo Pontifice, quâ viâ qua vi, quibus incrementis vrbem & orbem inuaserit, queas demonstrate. Duraeus Ies. in defens. Campian against Whitaker, fol. 180. & 181. Romanists as the principall, palmarie, and indeed the alone sufficient for their defence, which is now againe recocted by these. Apologists, whilest that they vrge vs to shew the seuerall litle changes, or some a [...] gree of the increase and proceedings thereof. Which argument they further seeke to fortifie by our Authors confession, but altogether Rem sine verbo Dei, sine vllo exemplo, praesumptionibus & coniecturis incertissimis adfirmari—viz Vicissitudinariam praesidentiam fuisse mutatam—per vniuersum orbem, & iustis de causis: sed à quibus & quando hoc fieri coeptum est, fateri pudet, ne praeuaricari videatur. Sarauia, loco citato. The point is the annual change of the Elders, which being no doctrinall point, but a rituall and circumstantiall, the matter is impertinent vnto our purpose. So likewise the testimonie borrowed frō Archbishop Whitgist concerneth matters of the like nature, and are of as litle moment, as hath bene proued at large aboue, lib. 2. Neuerthelesse it is good reason that whosoeuer shall note any thing for an innouation, and attri [...]ute is peculiarly vnto a Pope, should be vrged to assigne what Pope it was. Which is a case different from that whereabout we now contend. impertinently. We contrarily oppose two things, the fist is [...], to wit;
That it is not necessarie, for the confutation of errours, to demonstrate the time, or other such circumstances of the beginning of them, as may be illustrated by similitudes.
SECT. 2.
2 The similitude taken from the haire of mans head, which by little and litle waxeth white, is by the Apologists much distasted, albeit etiam capillus habet suam vmbram; that is, his simile did shadow forth [...], that is the matter principally intended: for the haire, of blacke waxeth white, and yet is not discernable in the moments of change. But no simile will content them, except it may gallop on foure feete: when as indeed Logicke (although it be the art of arts) cannot giue any similitude, which shall not halt of one leg.
3 That which doth most nearely sample this point, may be first the Matth. 13. 24. tares, which are said to haue bene sowen whilest the housholders were asleepe, and did not appeare vntill they were sprong vp in the blade. For if likewise Christians be asked concerning the first seeding of some errors, they may answer, that they know not precisely the time; onely this they know, that the husbandmen not regarding the seed (because it seemed litle & of no danger) neglected it as men asleepe, neither could it be discerned vntill it did appeare in a blade. Secondly the Apostle likewise hath resembled corrupt and erroneous speeches vnto a 2. Tim. 2. 17. creeping-canker, which is a disease in mans bodie, gathering vpon a man by little and little from ioynt to ioynt, vntill it haue corrupted the vitall parts. These are but lights of comparisons, to shew the beginning and progresse of an alteration. Now shall we animate this Idaea by
Pregnant examples of changes in doctrines, the certaine originals whereof cannot be directly shewed.
SECT. 3.
4 Lest that our Aduersaries may complaine, that we giue them similitudes without examples as it were soules without bodies, we exhibite vnto them examples from Scriptures, from Fathers, and from their owne Church.
[Page 510] 5 When the Pharisees tempted Christ in the question of diuorce, asking, Matth. 19. 3. The questions were two: 1. whether it is lawfull? the second to confirme it lawfull: else Why did Moses suffer it? Christ answereth both: Moses suffered it for the hardnesse of your hearts: but to the other, It was not so, that is, not thought [...] f [...]ll from the beginning. Whether is it lawfull for a man to put away his wife vpon euerie occasion? Our Sauiour answered, saying, (vers. 8.) From the beginning it was not so: reprouing the common error of the lewes by testimonie of antiquity, from the word of God, Gen. 2. 24. For this cause shall a man leaue father and mother, and cleaue vnto his wife, and they two shall be one flesh.
6 Here our Romanists would haue taught the Pharisees to reply vpon Christ, thus: If you conuince vs of error, you must shew vs, when this arose in the Church of God, who first taught it, and what person resisted it; or else this contrarie custome must be maintained as diuine, and from the beginning. But the wisdome of Christ seemeth to condemne this reason of folly, when passing ouer the originall of this custome (although haply issuing from time before a thousand generations of mankind) he is contented with the reuealed will of God in the beginning of truth, In the beginning it was not so: plainly teaching vs, that we are not bound, for the confutation of errour, to a positiue demonstration of the beginning thereof, but that it is sufficient to deliuer a negatiue, shewing a time when it was not. We are not destitute of examples in this kind taken from former Churches, such as is the See aboue lib. 2. cap. 13. Sect 3. held then as necessary vnto saluation in Europe, Asia, and Africk: as appeareth by S. Cypriā, Parentes fortè fugientes, &c. Serm. 5. de Lapsis: and Hieron. contra [...]uciferi. August. de d [...]gm. Eccles. 52. & ep. 107. & lib. 5. Hypog [...]ro the exposit. of Ioh. 6. Nisi manducaueritis. confessed error of the administration of the Eucharist vnto infants in the daies of S. Augustine, which continued in the Church for 600 yeares, the first Author, or visible resister whereof, our Aduersaries cannot name in continuance of so many hundred yeares.
7 The like might be said of the error of the See aboue. Millenarij, which our Aduersaries haue acknowledged to haue bene both ancient and generall, and defended by primitiue Fathers, and that without either notorious beginning, or publike resistance. Not to stand vpon many heresies, which are as vndemonstrable in respect of time, as they are vniustifiable in respect of truth.
8 But our Readers appetite (we gesse) desireth to haue some taste of a like manner of change in the Romane Church. The administration of the communion in both kinds, viz. bread and wine, is according vnto the institution of Christ, and was vsed (as their Lyra saith) Fit hic (1. Cor. 11.) mentio de d [...]plici specie: nam in Primitiua Ecclesia sic dabatur fidelibus. Lyranus in 1. Cor. 11. in the primitiue Church, successiuely continuing in the vniuersall Church of Christ (as their Cassander testifieth, from the testimonies, as he saith, Satis constat occidentalem seu Romanam mille à Christo annis in solenni & ordinaria huius Sacramenti dispensatione vt [...]amque panis & vini speciem omnibus Ecclesiae membris exhibuisse▪ id quod ex innumeris veteribus tam Graecorum quàm Latinorum testimonijs manifestum est, atque ita facere inductos fuisse instituto exemplo Christi.—Qui mos hucusque per Graeciam & Armeniam obtinet.—Quare non temerè est quòd optimi quique Catholici, & in Ecclesiasticorum scriptorum lectione versati—summo desiderio potiundi Dominici calicis incenduntur, vt Sacramentum iuxta consuetudinem veterem & multis seculis perpetuatam vniuersalis Ecclesiae reducatur. Cassander Consult. art. 22. pag. 168. of innumerable ancients, as well Greeke as Latine,) for the space of a thousand yeares after Christ. But when, and by whom came this to be altered? Estue hoc diligenter notandum, alterius speciei communionem non tam Episcoporum mandato, quàm popul [...] vsu & facto (conniuentibus tamen praesulibus) irrepsisse: populus enim ob varia incommoda paulatim à calice abstin [...]bant. Episcopi propter varia effusionis sanguinis, aliaue pericula, tacendo, hanc abstinentiam comprobabant, quae abstinentia à calice cum tempore Constantiensis Conc. ferè per Europam vniuersalis esset, non erat damnanda, sed contra haereticos insu [...]gentes defendenda. Coster Ies. Enchirid. Tract. De commun. sub vtraque specie. pag. 359. It is diligently to be obserued (saith their Iesuite Costerus) that the vsing of but one kind (to wit the bread onely) in the Eucharist, was taken vp not by commandement of the Bishops, but it crept in (the Bishops winking thereat) by the practise of the people, who by little and little abstained [Page 511] from the vse of the Cup: which abstinence became almost vniuersall in all Europe at the Councell of Constance: In quo (Concilio) pro lege ab omnibus habendam esse consu [...]tudinem, dec [...]etum erat. Greg. de [...]alent. Ies. de legit. vsu Sacram. c. 10. §. Coepit a [...]tem. in the which Councell it was decreed to be continued.
9 In this one sacrilegious deprauation may be exemplified the nature of errors off-spring. First they yeeld vnto vs that the communion of both bread & wine is by antiquitie from Christ his institution. Secondly by continuance, it endured the space of a thousand yeares. Thirdly, by consent vniuersall in all Churches Christiā, yet in the Romane profession hath bene altered by a contrarie and generall practise of the people, they know not either when, where, or by whom. Fourthly, they discerne it to haue crept in (not vnlike a cold takē at the feete) by the peoples deuotion, and not by violence. Fiftly, the opportunitie, whilest as Pastors winked at it, and therefore it found no publicke resistance, but preuailed by a decretiue accordance. Which one example we haue propounded as sufficient for a taste and trial of that our Aduersaries incomparable boldnesse in this their challenge, exacting of vs the particular instances of time, place, and persons, both as authors and resisters vnto euery notorious change: which challenge will hereafter be confuted by many examples of confessed nouelties throughout the most points of doctrines, which are now controuerted betweene the Protestants and Romanists. But first let vs see
The state of the question, concerning Antiquitie.
SECT. 4.
10 Our Sauiour Christ by his Matth. 1 [...]. parable of the diuerse seeds, first wheate in the day, and then tares in the night, doth teach vs, that truth may challenge prioritie of error, Princip [...]litatem veritati, pos [...] [...]tatem mendacitati deputandam,—primò bonum semen seminatum (Matth. 13.) postea à Diabolo lolium. Tert. praescript. yeelding principalitie vnto truth, saith Tertullian, and posteritie vnto lying. And so it must needs be, because as there must be first iron, before there can be rust which cankereth the iron; so must there be a virgine truth, before error, which is nothing else but an adulteration thereof. So that primum and verum, that is, primarie antiquitie and truth are both inseparable twins, begot and bred in the same instant. Yet as the first seduction of mankind did shortly follow the integrity of his first creation, so sometime the difference betweene error and truth, in respect of time, hath bene no more then as wheate in the day, and tares in the same night: which made S. Cyprian say, that there is vetustas erroris, and Tertullian noteth some heresies to haue bene Tertul. praescript. coaetaneas Apostolorum, that is, broached in the Apostles times: yet still so, that truth might alwaies challenge the birth-right.
11 Our Sauiour Christ by reforming the corrupt doctrine of diuorce, (which was ancienter then Moses) by a more ancient constitution, euen of that which was Matth. 19. ab initio, that is, from the beginning, did teach vs wisely to distinguish of Antiquity, that one is primitiue and hereditary, the other adoptiue, of an after inuention. Concerning these two, the ancient (and herein generally approued) Fathers haue giuen vs their prescriptions.
12 For they consider the Si haec ita sunt, constat proinde omnem doctrinam, quae cum illis Ecclesijs Apostolicis matricibus & originalibus fidei conspiret, veritati deputandā: & sine dubio tenentes quod Ecclesiae ab Apostolis, Apostoli à Christo, Christus à Deo suscepit, reliquam verò omnem doctrinam de mendacio praeiudicandam, quae sapiat contra veritatem Ecclesiarum, & Apostolorum, & Christi, & Dei. Tertullian de praescript. paulò ante medium. primitiue Antiquitie as it proceeded ab Apostolis, [Page 512] that is, from the holy Apostles, & was preserued à viris Apostolicis, that is, by the next successors of the Apostles: and they hold all other doctrines to be preiudicial vnto the faith. But what if after the Apostles any one Pastor in the Church shall assume to himselfe a power to prescribe any new doctrine vnto the Church? Such an one (which choaketh the Romish presumption concerning the infallibility of iudgement in one Pope ouer the whole Church,) is to be esteemed, by the sentence of Lirinensis, for Et ne quis forsitan praetermissis caeteris, se solùm audiri, sibi soli credi arrogaret, paulò post ait, (1. Cor. 14.) An á vobis, inquit, verbum Dei processit? aut in vos solos deuenit? Et ne hoc quasi perfunctoriè acciperetur, Adiecit; siquis, inquit, videtur Propheta esse aut spiritualis, id est, spiritualium rerum Magister, summo studio aequalitatis & vnitatis cultor existat, vt scil. neque opiniones suas caeteris praeferat, & ab vniuersorum sensibus non recedat. Vincentius Lirinens. contra haeres. cap. 40. an arrogant Noueller. Yea but tell vs what is noueltie? When the Apostle exhorted his Timothie to 1. Tim 6. 20. keepe that which was committed vnto him, and to take heede of profane nouelties, he did, in effect, instruct him to Depositum, i [...]quit, custodi. Quid est depositum? id est, quod tibi creditum est, non quod à te inuentum; quod accepisti, non quod excogitâsti; rem ad te perductam non à te prolatam; in qua non author debes esse, sed custos; non institutor, sed sectator; non ducens, sed sequens. Depositum, inquit, custodi. Lirinensis ibid. cap. 27. preserue the doctrine receiued, not to suggest any doctrines newly conceiued, as saith Lirinensis: who accounteth it (according vnto Salmeron his description) a whorish t [...]icke to call any out of the ancient and beaten way, and to say, Deuita prophanas vocum nouitates.]—Si vitanda est nouitas, tenenda est antiquitas. And a little after: Nonne haec verba sunt illius meretricis, quae apud Salomonis Prouerbia vocat ad se praetercuntes viam; qui est (inquit, Prou. 9.) vestrùm insipientiss. diuertat ad me. Idem ibid. cap. 26. Come vnto me. But if any new doctrine shall seeme to infect the whole Church, what then shall be our direction? In such a case we are not taught to respect the present vniuersalitie, but to Quid si nouella aliqua contagio non iam portiunculam tantùm, sed totam pariter Ecclesiam commaculare conetur? tunc prouidebit, vt antiquitati adhaereat, quae prorsus iam non potest ab vlla nouitatis sraude seduci. Ibid. cap. 4. adhere vnto the former Apostolicall antiquitie.
13 Yet may it further be demanded, if some particular Church cannot peraduenture deriue the doctrine which it defendeth, from the lineall descent of Pastors, and shall notwithstanding professe altogether the Apostles doctrine, whether this shal be called a new Church? No, but euery such Church Ad hanc formam prouocabuntur ab illis Ecclesijs, quae licet nullum ex Apostolis vel Apostolicis authorem suum proferant, vt multò posteriores, quae denique quotidiè instituuntur; tamen in eadem fide conspirantes, non minùs Apostolicae deputantur, pro consanguinitate doctrinae. Tert praescript. is to be called primitiue and Apostolicall euen (saith Tertullian) for the consanguinitie-sake which it hath with the doctrine of the Necesse est itaque tot ac tantae Ecclesiae, vnam esse illam ab Apostolicis primam, ex quâ omnes. Sic omnes primae, & omnes Apostolicae, dum vnam omnes probant vnitatem. Tertul. praescript. Apostles. Whereupon it followeth that those Churches must be esteemed Vnde autem extranei & inimici Apostolis haeretici, nisi ex diuersitate doctrinae, quam vnusquisque de suo arbitrio, aduersus Apostolos, aut protulit aut recepit? Idem ibid. strangers from the true faith, which teach His definitionibus prouocatae à nobis & reuictae haereses omnes, siue quâ posterae, siue quâ coaetaneae Apostolorum, dummodo diuersae. Et paulò post: Quod ab Apostolis non damnatur, imò defenditur, hoc erit iudicium proprietatis: quam enim damnant, quasi extraneam, quamque non damnauerunt, suam ostendunt, ideoque & defendunt. Ibidem. contrarie vnto the Apostles traditions.
14 Notwithstanding, the Protestants in the disquisition of truth, do not absolutely bound the name of antiquity within the compasse of the first Centurie of yeares, but are content to allow it a longer extent, and therefore in all doctrines which are truly called Catholike (that is, 1. in respect of their original, Apostolical, 2. for their extēt vniuersally receiued in all the first Churches, and 3. in their vse necessary, either in faith or in maners,) they refuse not to be tried by the testimonies of ancient Fathers in the first Dicunt (Protestantes) post quingentos annos coepisse valdè inualescere hanc sectam, (viz. of the new Romish Religion.) Bellarm. lib. 4. de notis Eccles. cap. 5. §. Tertio &c. Sexcentis annis. Sacroboscus Ies. defens. Bellar. part. 3. c. 2. §. Sed fortè. fiue hundred yeares after Christ. But of the times following we are to vnderstand, that the doctrines which cannot fetch their pedigree further then from thē, although they may seeme, in respect of our last times, ancient and gray-headed, yet are they but greene [Page 513] and new in respect of the first fiue hundred yeares. In which consideration the Churches of Protestants are to be called primitiue and Apostolicall, onely because of consanguinitie with the Apostolicall doctrine, which by the blessing of God they do happily enioy and professe. For proofe whereof we now proceede vnto a discouerie of
CHAP. XVII.
The manifold, notorious, and confessed Innouations of the Romish Church in doctrines and customes: the first (which is the worst) is a new Doctrine, transgressing the onely law of discerning the true antiquitie of doctrines.
SECT. 1.
IN the maine question of discerning the true bookes of holy writ, the Protestants do appeale from the Romish Concil. Trid. Sess. 4. Anathema vnto the iudgemēt of the primitiue Church, attributing vnto it the right and authoritie of assigning and determining what is the perfect Canon of Scriptures. But this doctrine is impugned by their D. Stapleton, saying, that Quod ad iudicium, determinationem, & approbationem Scripturarum canonicarum attinet, eius authoritatem penes praesentem Ecclesiam esse, non secùs quàm penes Apostolos fuit. Stapleton. doctrin. princip. lib. 9. cap. 12. there is no lesse authority in the present Church (meaning, of Rome) for determining and approuing the true bookes of the Bible, then there was in the Apostles themselues.
2 This position once granted, a gap is presently opened for a legion of profane nouelties to inuade and surprize the Church of God. For if that in this and the like determinations of any truth, it shal be sufficient to say, This is defined by the now Church, which is of equall authoritie with the primitiue Church: when will it be but a matter preposterous, and indeed ridiculous for Protestants (according to the former prescriptions set downe by Tertullian and Vincentius Lirinensis) to appeale vnto the iudgement of Antiquitie, and to pleade for any truth from the euidence of the primitiue Church?
3 But we shall let our Reader perceiue the dissimulated vant of antiquity vnmasked, by discouering of the noueltie and profanenesse of this one new position, whereby the law of antiquitie is so notably obscured and buried. For we are not destitute of the testimonies of more ancient Doctors, euen in the Romish Schoole, such as were Ecclesia primiti [...]a propter coll [...]gium Apestolorum ad tradendam sidei doctrinam matoris erat grati [...], matoris authoritatis, quàm Ecclesia quae nunc est. Driedo de varijs dogma [...]. lib. 4 cap. 4. Driedo, Apostolorum Ecclesia, & haec nostra vna & eadem indiuidua Ecclesia est, sicut idem & indiuiduus homo est puer & senex; quare quod olim fecerunt Apostoli, fecit Ecclesia, ouae nunc est, in illis. Sed altos pro sacris aut Canonicis approbare non potest, qu im quos illa approbauit. Exempli gratiâ; Thomae Euangelium recipere, ne sanè videretur licere Papae & Concilio superaddere Scriptur as sine fine Waldensis doctr. sid. Tom. 1. lib. 2. art. 2. cap 20. & 21. Waldensis, Credimus Scripturam esse à Deo inspiratam, quia Ecclesia, quae regitu [...] à Spiritu sancto, hoc approbat.—Vnde Aug. cont. fundamentum Manichaei, sic; Non crederem Euangelio nisi crederem Ecclesiae approbanti.—Hoc autem quod dictum est de approbatione Scripturae per Ecclesiam, intelligitur solùm de Ecclesia quae fuit tempore Apostolorum, qui fuerunt repleti Spiritu sancto. Durand. in lib. 3. Sent. dist. 24 qu. 1. num. 8. 9. Lugduni 1563. Vnto these testimonies, shewing vs that the Church hath not now power to approue any Scriptures for Canonicall, which were not so acknowledged in the Apostles times, Doctor Stapleton doth oppose his answer: Catholicorum quorundam sententijs secùs opinantium, corumue argumentis enumeratis respondetur. Doctr. princip. lib. 9. c. 13. &. 14. Durandus (whom M. Stapleton laboureth to confute,) who all held, that although the primitiue and succeeding Church is all one, euen as one indiuiduall man, whether old or yong, is the same man: yet was the primitiue of more authority for deliuering vnto vs the doctrine of faith. Which consideration (say they) moued S. Augustine [Page 514] to, say, that I had not beleeued the Scriptures, except the Church of God had moued me; vnderstanding by Church that ancient Catholicke Church, which first preached the Gospell. Which thing their learned Chancellor Maior erat primitiuae Ecclesiae authoritas, quoad praedicta, quàm nunc est: non [...]nim in potestate Papae aut Concilij, aut Ecclesiae est, immutare traditiones datas ab Euangelistis & à Paulo, sicut quidam delirant. Nec habent quoad hoc▪ quod est facere aliquid esse purè de fide, parem authoritatis firmitatem.—Et hinc aperitur modus intelligendi illud Augustini, Euangelio non crederem, nisi me authoritas Ecclesiae compulisset: ibi enim Ecclesia sumitur pro primitiua congregatione fidelium, qui Christum viderunt, & audiuerunt, & sui testes extiterunt. Gerson. de vita spirit. animae, lect. 2. Coral. 7. Gerson doth also expresly obserue, and must be vnto vs a pole-starre for our direction in this turbulent contention about Antiquitie.
CHAP. XVIII.
A second confessed Romish Innouation is in assuming of a new Canon of Scripture of the old Testament, thereby profaning the chiefe principles of Christian saith.
SECT. 1.
WE further enter vpon their greatest fort of pretended antiquitie, and for our more expedient demolishing of it, we shall follow the heads of controue [...]sies, according to the methode which Cardinall Bellarmine hath vsed: and first begin with that point of doctrine which ought to be the ω and α, that is, the beginning and ending of all Christian resolution, euen the Canon of holy Scriptures; for of the new Testament, we (whom he termeth Bellar. lib. 1. de verbo Dei, ca. 17 & 18, & 19. where he treateth of the questioned bookes of the new Testament, viz. Epist. ad Hebraeos, Epist. [...]acobi, Iud [...], secunda Petri, secunda & tertia Iohannis, Apocalypsis. Caluinists) make no question, but of the old.
2 Hereof we haue alreadie learned of the As the booke of Wisedom, Toby, Iudith, Ecclesiasticus▪ and both the Machabees. sixe bookes which Protestants call Apocrypha, (which haue bene canonized by the Councel of Trent for authentical, vnder the denuntiation of Anathema vpon euery one who shal dare to iudge them not Canonicall) that the ancient Iewes did not acknowledge them for the Oracles of sacred writ. And we are now further to auouch the truth of our profession from iust antiquitie: as first, from the In orientem reuersus,—cum accuratè à quibusdam de veteris testamenti lib [...]is didicistem, illorum nomina hic subscripta ad te misi, Quae sunt haec: Genesis, &c. Melito epist. Onesimo, apud Euseb lust. l. 4. c 26. where although after the Prouerbs of Salomon, followeth Sapientia, yet is it not to be vnderstood as a distinct booke from the Prouerbs: for first it vsed not to be re [...]oned in that order next vnto the Prouerbs: secondly the author of it was not Salomon, but (as their Galatinus confesseth) Philo; for he saith lib. 1. cap. 4. de arcan. verit. Cath. Philo edidit diuinum illud volumen, quod Sapientiam Salomon Is librum vocauit: thirdly Eusebius in the same booke, c. 21. saith, [...] (Egesippus) [...]. Which may giue vs to thinke that [...], vel, or, siue, was turned into the article prep [...]siti [...]e [...] ( [...]) in the former cited place of Eusebiu: fourthly, Bellarmine saith that Melito did plainly follow the Hebrew catalogue, (see beneath lit. k.) and then could he not possibly iudge Sapientia to be Canonicall. Lastly, it may be that this moued their Canu [...], in answer vnto the testimonie of Melito, to be silent, loc. theol. l. 2. c. 10. and their Coccius Thesaur. Cath. Tom. 1. in citing the Patrons of this booke, to omit Melito. East Church by the testimonie of Melito: secondly, from the ancient Church of Ierusalem, by the witnesse of Veteris Testamenti libros meditate duos & viginti—(reckoning onely our catalogue, and addeth a little before) Tu itaque cum s [...]s filius Ecclesiae non transgrediens illius terminos. Cyril. Catech. 4. De sacra Scriptura. Cyrill: thirdly, from the ancient Church of Alexandria, by the doctrine of Omnis nostra, qui Christiani sumus, Scriptu [...]a diuinitus inspirata est. Libros habet non infinitos, sed finitos, & certo Canone comprehensos: ac vetcris quidem instrumenti sunt isti, Genesis, &c. (no word of any other, but addeth, Sunt itaque Canonici veteris Testamenti libri viginti duo, literis Hebr [...]icis numero pares. And of the questioned, saith, Praeter istos autem sunt adhuc alij eiusdem veteris instrumenti libri non Canonici, qui Catechumenis tantùm leguntur: Sapientia Salomonis &c. Ath [...]as. in Synops. and Origen, apud Euseb. lib. 6. Hist. c. 19. Sunt viginti duo libri apud Haebraeos isti, Genesis &c. Athanasius and Origen: fourthly, from the ancient Church of [Page 515] France by the pen of In viginti duos libros lex veteris Testamenti deputatur, vt cum literarum numero conuenirent: qui ita secundum Tradinonem veterum deputantu [...], vt Moysi libri quinque. The sixe are excluded for he addeth, Quibusdam visum est, additis Tob [...]ae ac Iudith, viginti quatuor libros secundùm numerum Graecarum literarum connumerare. (which cause any one may discerne to be f [...]i [...]olous.) H [...]lariu [...] Praef [...]n Psal. Hilary: fiftly, from the ancient Church of Italy and Rome, by the voice of Ruffinus & Hierome: sixtly, from the ancient Churches of Asia, by the Canon of the Quae opor [...]eat legi, & in authoritatem recipi, haec sunt, Genesis, &c. (not one of the sixe named) Conc [...]l a [...]d. can. 59. Councell of Laodicaea: seuenthly from the ancient Church of Constantinople, by the writings of Susc pe sanctorum numetum, nomenque librorum, &c. (without mention of any of the controue [...]ted.) [...]zianzen ex [...]ersi [...]ne Sixti Senensis, Bi [...]l. Sanct l. 1. pag. 5. & Damascen. l 4 cap 18. de orthodoxa fide: Scire operae pretium,—quod duo & viginti sunt libri veteris Testamenti: and then coming to speake of the now questioned: Studiosi li [...] quidem libri ptilchriue, sed non numerantur in Propheticis, neque ponebantur in arca Vt [...]efert Ederus quo infra, lit. k. Nazianzene and Damascene. In all which ancient Churches these sixe questioned bookes were not acknowledged as Canonicall; and all these Fathers now mentioned, did herein follow the Hebrew Canon of the Iewes, which Protestants do Libri simul omnes (speaking of the sixe questioned) reijciuntur ab Hebraeis, vt testatur Hieron. in Prologo Galeato. Deinde Hebraeorum sententiam seq [...]u [...] sunt haeretici huius temporis ferè omnes. Bellar. l. 1. de verbo Dei, c. 10 princip. accordingly professe
3 Neither is this onely our collection, but the plaine and open confession of our Quod verò Ruffinus asserit eos libros esse à Canone re [...]tendos (pace Lectoris dictum sit) Patrum traditiones ignorauit. Canus [...] Theol. lib. 2. cap 11 §. Nam. fol. 44. Melito, Epiphanius Hilarius, Hieronym. & Ruffinus in Scripturarum Canone exponendo apertè secuti sunt Hebraeos. Hellar. lib. 1. de verbo Dei, cap. 20. §. Ad aiteram. Idem testatur Canus lib 2. cap. 11. Obiect [...]: Melito, qui quidem ad O [...]entem, h [...]us rei sciscitandi causâ pertexit)—tandem diligenti inuestigatione comperit hos esse à veteris instrument [...] Canone [...]eijc [...]endos:—idem Origenes, vt refert [...]usebius lib. 6 cap 18. Sed & idem ipse Eusebius l 6. c. 11—nec ab hac sententia ali nus fuit Damascenus, & Athanasius, quos Theologi multi secuti sunt. Mel [...]ior Canu [...] l [...]c. Theol lib 2. cap 10 § Confirmatut. And in cap. 10. §. Quid, answereth thereunto: Eos libros Ruffinus non Patru [...] traditione, sed suo sensu refurauit. at [...]o tempore quo res nondum erat definita. Quà etiam ratione & reliquos excusamus. For Damascen, see also [...]. Oecon. Bibl. lib. 1. pag. 22. tab. 24. & lib. 1. pag. 36. Aduersaries, concerning the testimonies of Epiphanius, Hilarius, Ruffinus, Melito, Eusebius, Origen, Damascen, and the Councell of Laodicaea: yea and Admitto Hieronymum in eadem opinione [...]uisse,—excepto libro Iudith. Bellar. lib. 1. de verbo Dei, cap 10. §. Postrema ob. of Hierome also by Cardinal Bellarmine; only Bellarmine excepteth the booke of Iudith, as though S. Hierome had allowed it for Canonicall, because it was allowed by the Councel of Nicea for so their Cardinall Quem Nicaena Synodus, reste Hieron. in Ca [...]onem recepit. Ibid. § Altero modo. pretendeth, but inconsiderately (if not vnconscionably) as their Nicaena Synodus (inquit Hieron.) libram Iudith inter sanctas legitur computasie Sc [...]ipturas,—quod mihi dubitantis suspicionem subindicare videtur: nam si Nicaena Synodus olim hunc li [...]rum in Canonem redegerat, cu [...] annis 80. post non accenset eum Synodus Laodicaena? cur Nazianzenus eius non me [...]init?—quid sibi vu [...]t quod idem in praef lib Salom. seribit Ecclesiam libros Iudith, Tobiae, Macchabaeorum legere quidem, [...]ed inter Canonicas Scriptura, non recipere? [...]indanus Panop. lib. 3. cap. 3. Quem (speaking of this booke of Iudith) vt librum Sapientiae. & [...]esu filij [...]vrach, Tobiae, in Galeat. P [...]olog. asseruit esse Apocryphum. Salmeron Ies. comm in Heb disp. 2. § Secundò. Hieronymus librum Iudith è Canone exemit. Acosta Ies. lib. 2. de Christo Reuelat. cap. 13 pag. 96. owne Lindanus & their Iesuits Salmeron and Acosta do proue out of the Councell of Laodicaea, Nazianzene, and S. Hierome himselfe.
4 Nothing now can preiudice this our defence, but the third Councell of Carthage, from whence the In Concil. Carthag 3.—l [...]i omnes libri nominati sunt Costerus Ies Enchirid. Tract. le sacra Script. §. De numero librorum. Quod Concilium illos Canonicos vocat. Bellarm. lib. 1. de verbo Dei, cap 10. §. Primum igitur. Romanists with great confidence do take their first hold and strength, for the antiquitie of their Canon of the old Testament: but may be satisfied either by the doubtfulnesse of the Canon it selfe, which (as may be collected from the testimonie of Cardinall Rursum verò de recensitis sub eodem Concilio (viz. Carthag. 3.) quinquaginta Canonibus, haud omnes in hac Synodo sanciti probantur, sed diuersis alijs Concilij [...] Carthaginensibus, vt, inter alios▪ ille, quo sacrorum librorum certus numerus definitur, nam ex eiusdem Canonis verbis satis exploratum redditur, decretum esse illud in Conc. Carthag. tempore Bonifacij Papae habito. Baronius anno Christi 3 [...]7. num. 26. but could not shewin what Canon of what Councell the same decree was euer extant: which is also proued out of Binius: Canones quinquaginta, quorum tituli hic assignantur, non omnes in hac Synod [...], sed diuersis alijs Conc. Carthaginensibus sanciti probantur. Inter alios 19. 30. & 47. (which last is the Canon now in question) alijs Synodis editos fuissle, in [...]tà dicemus, Binius Annot. in Conc. Carthag. 3. pag. 548. col. 2. Baronius [...] Veteris Testamenti p [...]imo ominū Moysi &c. not reciting any of the controuerted; of which, and other of the new Testament, he addeth: Haec sunt quae Patros intra Canonē concluserunt, ex quibus fidei nostrae assertiones constate volu [...]runt. But immediatly after: Sciendum est quòd alij libri sunt non Canoni [...]i sed Ecclesiastici à maroribus appellati, vt Sapientia, &c. Ruffinan Symbol [...] apud Cypr. And Hierome: Quomodo viginti duo elementa, &c. not the controuerted, yet of the former: Quicquid extra h [...]s est, intra Apocrypha esse ponendum.—Igitur Sapientia, Iudith, &c. non sunt in Canone. Hieron praef. in libros Regum, in Prologo Gal [...]ato. Tom. 3. [Page 516] and Binius) was not certainly decreed in that Councell, or else by the exposition of their Cardinall Caietane, who instructeth his Reader to distinguish of the word Canonicall, viz. as seruing either for a Ne turberes, Nouitie, siquando inuenies hos libros inter Canonicos supputari, vel in sacris Conc. vel in Doctoribus: non enim Canonici sunt, id est, Regulares, ad firmanda ea quae sunt fidei, sed quoad Canonem morum leguntur. Card. Caietan in fine Com. veteris Testamenti. Idem quod Gratianus dist. 16. ca. 1. Gloss. rule of faith, or of manners. Of the first kinde are such Scriptures, which are properly called Canonicall, and are the vndoubted Oracles of God: the second degree doth comprise them, which are not of sufficient authoritie for the establis [...]ing of any point of faith, but yet helpe for edification of mans life in godlinesse: of which kind onely he sheweth these sixe bookes to be, which we more properly haue called Apocrypha.
5 And this is hereby made more then probable, because, if they had bene defined to be properly Canonicall in that their Councell of Carthage, wherein S. Augustine was present, why would S. See aboue. Augustine himselfe distinguish the bookes of Macchabees from the diuinelie Canonicall? Or how could it be lawfull for S. Gregory Pope of Rome, two hundred yeares after this Councell of Carthage (as our Aduersaries confesse,) not onely to Macchabaeorū libros ab Ecclesia recipi, D. Gregorio, Fusebio, atque reliquis licuit aliquando dubitare. Canus loc. Theol. lib. 2. cap. 11. fol 45. §. Ad quartum▪ doubt, but also to Gregorius in Iob. lib. 19. cap. 12. & 13. docuit librum Macch [...]baeorum, licet non Canonicum, tamen ad aedification [...]m Ecclesiae editum. Coccius Thesaur. Tom. 1. lib. 6. art. 18. pag. 687. denie them to be Canonicall? We are yet within the compasse of 600 yeares after Christ.
6 But we descend 8 or 9 hundred paces lower, euen vntill we come vnto the last Councell of Trent, which was about the yeare 1534. and before that time we haue in the Romish Schoole (as is confessed by their Nicolaus Lyranus super Esdram cap. 1. & super Tobiam, Albulensis super Matth. cap. 1. D. Antoninus part. 3. tit. 18. Caietanus cùm alijs locis, tum maximè in fine comment uper lib. hist. vet. Testam, alios sex sacros esse inficiantur: which are obiected. Canus loc. Theol. lib. 2. cap. 10. §. Tertium. He answereth: Ne hos audaciae & temeritatis condemnemus, illos potius ignorantia laborâsse concedamus. Ibid cap. 11. §. Ad tertium. Canus, Lyranus, & Dionysius Carthusianus historiam Suzannae non negauerunt esse veram, sed negauerunt ad Canonicam Scripturam, sicut Tobiae, Iudith, Macchabaeorū pertinere: verùm hoc fortasse illis condonari poss [...]t, quorū tempo [...]a non adeò erat veritas ipsa (vt nune est) discussâ omni dubitatione, Tridentini Conc. sententia, declarata, sancita, & confirmata. Pererius Ies. Com. in Dan. lib. 16. pag. 742. §. Verum vrgent. Pererius, and Non defuerunt, qui—septem postrema cap [...]ta Hester, quòd in Hebraicis textibus non liabeantur (an argument equall, to proue the sixe controuerted, Apocrypha)—a reliquo corpore resecanda putauerunt. In qua sententia B. Hieronymum fuisse, ex eius Praef, colligitur; & secuti Hi [...]ronymum ante Conc. Trident. Nicolaus Lyranns, Dionys Carthus. Hugo, Caietanus. Bellarm. lib. 1. de verbo Dei, cap. 7. in principio. Bellarmine) many, as namely, Lyranus Albulēsis, Caictanus, Dionys. Carthusianus, Hugo, who liued before the Councell of Trent, and were esteemed the most eminent Doctors of that Church in their times: who all haue excluded some of these foresaid bookes, and some haue branded them all with the note of Apocrypha: according rather (as Protestants teach) vnto the ancient Church of the Iewes, & the primitiue profession of the Churches Christian, then vnto the nouell conceits of after-times.
7 What can our Aduersaries answer vnto this opposition of their owne Doctors? M [...]lchior Canus saith, that he wil See aboue at the letters, t. not condemne them of rashnesse, but of ignorance. Wherin Canus himself may seeme to incurre the iust reprehension not of ignorance, but of rashnesse: for who can be induced to thinke that the principall Doctors of the Romish Church could be ignorāt of the iudgement therof (especially concerning the Canon of holy Scriptures, which are the chiefe principles and foundation of Catholicke faith) if in their time this now Romish doctrine had bin thē held for a Catholike doctrine? Their Iesuit Pererius is more remisse, holding thē to be possibly excusable, See aboue lit. u. because (saith [Page 517] he) this matter was not throughly discussed and decided vntill the Councell of Trent: before which time the forenamed Doctors (as Cardinall Bellarmine saith) followed the iudgement of S. Hierome therein, according vnto the Hebrew Canon of the Bible.
8 So that the now Romish Church, imposing an Anathema vpon euery one, who shall not acknowledge the sixe Apocryphall bookes for Canonical, doth display her selfe to be degenerated from her owne, and from the Catholike truth; as by the catalogues of Scriptures recorded in the Apostolicall mother Churches for 400 yeares hath appeared, and also for the space of many hundred yeares moe, as by the confessed examples of S. Gregory, & other their choise and approued Doctors, hath bene sensibly confirmed. Whereby the greennesse of this first and great Innouation doth bewray itselfe.
A confessed Romish change of their vulgar Translation of Scripture.
SECT. 2.
9 What is more common in our Aduersaries then to grace their vulgar Latine translation with the name of no vulgar Author, whilest that they ordinarily call it S. Hieromes Bible, & that (as Vulgatam versionem Hieronymi esse, contendit Eugubinus, & alij nonnul [...]i: and are therefore reproued by Bellar. lib. 2. de verbo Dei, cap. 9. initio. some of their Doctors are affirmed to say) in euerie part? but so vnlearnedly, that Dicumus Psalterium nostrum non esse illud, quod B Hieron. [...] ex Hebr [...]o [...] [...] Et probabile est, libros [...]ap. Ecclesiastici, Macchab [...] non habere ex versione [...], quos a bitrabatur esse Apocryphos. Bellar i [...]id. S. Dicimus. & § Tertia prop. Cardinall Bellarmine will not thinke S. Hierome to haue bene the author of the translation either of the Psalmes, or of the Macchabees, and such other bookes, which he iudged to be Apochrypha. Albeit he doth entitle S. Hierome the translator of Reliqua omnia ex Hieronymi versione ex Hebraeo habemus: nam vetus Testam ex Hebraeo in Latinum transtulit, & nonum ex veteri Latina emendauit. Idem ibid. sparsim cap. 8. §. Nouum autem. all other parts of the old Testament, and a corrector of the old translation in the new Testament, as accordingly their Iesuite Hieronymus nostram emendans versionem moniut, &c. quae res argumento est, nouū Testamentū ab eo conuersum non esse, sed veterē tantùm eius versionem multis in locis emendatam. Maldonat Ies. Com. in Luc. 16. 1. So also Sacrob [...]s. Ies. defens. decret. part 1. cap. 3. pag. 29. &. Azor. Ies. Instit. moral. part 1. lib. 8. cap. 3. Maldonate hath done: but are contradicted by the iudgement of their own Lindanus very exactly, thus; Interpretis Latini siue Psalmorum. siue nom Testamenti nomen nobis quidem compertum est minimè. Non sum nescius quosdam varijs ductos coniecturis, varios diuinare interpretes.—Saepè multumue de nostrae Latinae Editionis interprete cogitans, plurima videre videor, quae ad [...]picandum me inuitant, vt non Latium hominem, sed Graeculum [...]uisse existimem, siquidem illa prisca aetas ante annos 1500. hac versione vsa, haud ita potuit à Romanae linguae puritate tantillum degenerate. Lindanus lib. 3. de opt. genere interp. c. 6. We haue no certaine knowledge who was the translator of our vulgar Latine either in the Psalmes, or in the new Testament: but I see many reasons (saith he) to make me suspect, that some smatterer in the Greeke tongue was the author hereof; for if it had bene so ancient, then (an argument which They confesse it is full of grammaticall faults. Teste Azor. Ies. Instit. moral. part 1. lib. 8 cap. 3. wil as sufficiently proue that no part of that translation is so very anciēt, as is pretended) it could not haue so much degenerated from the puritie of the Latine tongue. Which reason, with some others, (as namely, because S. Hierome himselfe doth reproue the author of the same translation, and condemneth him of ignorance) made their Stapulensis to iudge euerie one Omnes, inquies tenent hanc Editionem esse opus Hieronymi; imò omnes, qui incolumi pollent iudicio negant: nam Hieron. eam redarguit, & [...], & authorem eius saepè vellicat, & inscitiae accusat; ita opus nominat, vt alienum; ita interpretem [...]us redarguit, vt alium, & suggillat: est igitur caput pertinax, quisquis aliter statuerit. Stapulens. praes. ante Coman Episi. Pauli, in Apolog. defectiue in iudgement, and obstinately erroneous, who shall contend to father that translation vpon S. Hierome.
[Page 518] 10 It will delight our Reader, to vnderstand how cunningly their Cardinall Bellarmine seeketh to expedite and free himselfe out of these straits: he faineth that S. Hierome made a translation, which afterwards he corrected: and when it is demanded, Why then doth the Church of Rome rather embrace the former translation of Hierome, then his correction? he answereth, that Ob. Multa inueniuntur in nostra Editione vulgata, quae B. Hieronym. in quaest. & lib. de opt. gen. interp. & alibi, docet aliter fuisse vertenda: igitur fieri non potest vt Editio nostra sit ipsa Translatio, quam Hieron. fecerat ex Hebraeo. Respondeo,—quarta causa est, quia etsi B Hieron. interdum senserit quaedam mutanda in sua versione, & ea notauerit in suis cōmentarijs: tamen Ecclesia postea magis iudicauit veram primam versionem, & eam retinere maluit in Editione vulgata. Bellar. lib. 2. de verbo Det, cap. 9. Tertium argum. & §. Quarta causa. the Church thought the first translation to be the better. Which was in effect, the answer of their Dorpius, whom Sir Thomas Moore therefore confuted, saying, Hieronyn. ianam Translationem primam corrigentem non admittimus, M. Dorpius epist. apud Thomam Morum. Quod Hieronyn. us iudicauit potissimum, ab eo tu potissimùm deterres. Thom. Morus epist. ad eundem, ibid. Thou takest that for the worse, which S. Hierome iudged to be the better. And so must any iudge, who will not impute vnto S. Hierome dotage in his corrections, which (as an Oedipus Colonaeus) are sufficient arguments in themselues by their excellent learning to free him from that imputation. We choofe rather to beleeue their more sincere Authors, See aboue lit. e, f. who haue denied it to be Hieroms translation, but rather of some silly Graectan, or, of they know not whom. Which must enforce the Apologists, who challenge of vs an expresse mention of the first persons, time, and place of Innouations, to assigne when, where, and by whom their common translation was first framed and altered; or else confesse, that such like circumstantiall changes of former times may not now be exacted.
The Innouation by the Councell of Trent, in prescribing the vulgar Latine to be Authenticall.
SECT. 3.
11 As that figure is more properly called ancient, which receiueth the impression immediatly from life, then that which is drawne but by imitation of a former example; so a translation of Scripture, which is directly taken (this is the profession of Protestants) from the Hebrew or Greeke originals, is to be iudged truly ancient, rather then that which is but translated out of a Latine translation, such as are all their new Bibles (as for example the Rhemish) which are permitted by the Church, and do not immediately follow the Greeke edition, (for of the Hebrew we See aboue lib. 3 cap. 1. §. 2. & cap. 16. §. 3. and in this Chap. Sect. 1. &c. haue alreadie disputed) but that which the Romanists call See aboue Sect. 2. vntruly Hieroms translation; and is fraught with many old corruptions.
12 Our Aduersaries the Rhemists are priuiledged to iustifie their act, by telling vs, that the vulgar translation (which they follow in their English Testament) Rhemists in their Praeface vnto their Translation of the new Testament. §. It is. is not onely better then all other Latine, but euen then the Greeke text it selfe, in those places where they disagree: the proofe hereof (say they) is euident, because most of the ancient heretikes were Graecians; and therefore the Scriptures were corrupted by them, as ancient Fathers often complaine. And so they would also auouch of their translations of the old Testament (if they had any) in respect of the Hebrew text.
13 But we haue a principall witnesse at hand out of their owne Schoole, who will giue them to vnderstand, that the exception now vsed, is an [Page 519] Ad illud verò quod Anabapt [...]stae de corruptione tam Graecorum quàm [...]atmorum codicum obijciūt, dicimus non licere ex particulari aliquorum cod▪ deprauatione in [...]erre vniuersalem, ac generalem codicum omnium corruptionem. Senensis Bibl. lib. 7. pag. 579. §. Ad illud.—Quoniam (vt Augustinus inquit) licet omnes Patres in hoc conspirassent, vt scipsos atque alius Scriptu [...]ar [...]m verit [...]te [...] (quod imaginati non potest) non tan en potuissent omnes vndique cod ces fals [...]re, qui iam toto terra [...]um [...]rb [...] Christiano [...]um manibus tererentur; quia mox vt id agere coepissent re [...]la [...]antibus pass [...]m omnibus Christianis, tanquam f [...]liarij [...]uis [...]ent de vetusto [...]ū [...]odicum veritate conui. [...]. Ibid. Anabaptisticall siction, confuted by S. Augustine, shewing that it was impossible for heretiks to corrupt all the Greek copies, although they had conspired to work such a mischiefe because there were alwaies godly Christians readie to preserue the Scriptures from such deprauation. Then preuenting an obiection, which is commonly made from the testimonies of some Fathers, in their censures of the Greeke copies, he concludeth from the expresse sentence of S. Hierome, thus: Wheresoeuer (saith Hierome) there is any varietie in the Latine translations of the new Testament, we must consult with the Greeke text, wherein the Scripture was first written. And lest any might except (as the Rhemists haue done) that the Greeke text, which is now in vse, hath bene, since those ancient times of Hierome, greatly corrupted, and infected with hereticall additions, or subtractions, the same their learned Senensis further auerieth, that Dicimus cum Graecum codicem, qui nunc [...]u Ecclesia legitur, eundem illum esse, quo Ecclesia Gra ca temporibus Hieronymi, & longe antea [...] que ad tempo [...]a Apostolorum vsa est, verū. syn [...]erū, fidelem, & nullo falsitatis vitio contammatum, sicut continuata omnium Grac [...]rum Patium lectio lucidissimè ostendit vno semper atque eodem Scripturae tenore legentibus Dionysio, susti [...]o, [...], M [...]litone, Origene. Africano, A [...]ollinario, Athanasio, Fusebio, Basilio, Chrylostomo, Theo. hylacto, atque alt [...]s, ante tempora & post tempora Hieronymi, Patribus. Seuensis Bibl. lib. 7. pag. 580. the Greeke text which is now read in the Scripture, is the same which was vsed in the daies of S. Hierome, and long before him in the Apostles times; and is free from hereticall corruptions, as by the continuall writings (saith he) of the Greeke Fathers (as namely, Dionysius, Iustinus, Irenaeus, Melito, Origen, Africanus, Apollinarius, Athanasius, Eusebius, Basil, Chrysostome, Theophylact, and others) doth most plainely appeare. Neither can our As is proued in the [...]at [...]n Apologi [...], part. 2 lib. 1 cap. 6. &c. in the answering their obiections out of the Fathers, and Beza, and other instances. Aduersaries bring any instance of moment vnto the contrarie. Hitherto we haue a generall notion of this point.
14 If we may haue leaue to descend vnto particulars, in examination of the Romish Latine translation, (whereof the Rhemists haue auouched saying, that the Greeke text it selfe is to be corrected by the vulgar Latine in those places where they disagree: we shall readily proue, not by Protestants, but by Romanists, not of common, but of singular note, that their vulgar Latine (not that which was commanded by the Councel of Trent to be purged, but that which since hath bene lately reuiewed, corrected, & published for the perfect Latine copie, by Pope Biblia sacra vulgatae Editionis, Sixti Quinti Pontificis Maximi iussu recognita, & Clementis 8. authoritate edita. Coloniae, Anno 1609. Clement the eight) standeth yet infected not onely with light and triuiall, but euen with grosse and vnpardonable corruptions, which may & ought to be corrected, not by any Latine, but by the Hebrew and Greeke text now allowed and vsed by Protestants.
15 Among lesse notorious we may reckon, 3. Kings. 16. where these words [3. Reg. 16. [Hoc est, Iehu, filium Canani, Prophetam.] Hebra [...]ca lectio non liabet, uni fallor, sed est annotatiuncula quaeda [...] margini primùm adiccta ab incerto expositore, qui hunc locum non intellectum illustra [...]e voluit; deinde, vt saepè accidit, Scriptorum audacia in contextum translata, Sixtus Senensis Bibl. lib. 2. Tit lehu. pag. 69. That is Iehu the sonne of Cananie a Prophet,] are confessed to haue lept out of the margent into the text. In Matth. 6. 5. there is Matth 6. 5. [Qui amant.] Hoc loco nostram potius corrigendam esse iudico, quàm Graecam versionem. viz. Quia. Maldonat. Iesan eum locum. who, for wherefore; c Nee obest quòd Ambros. & Hieronym. dicunt Graecos codices Latinis fuisse deo [...]auatiores: neque enim Ambrosius vniuersaliter loquitur, omnes Latinos codices esse emendatiores quàm Graeco [...]un [...] sed particulariter quosdam, quos temporum simplicitas seruauit incoriuptos—Vnde Hieron in epist. ad Sunniam & [...]ret [...]la [...] ad Graecos cod. tanquam emend itiores fugiendum esse affirmauit his verbis: In nouo Testamento siquando apud L [...]tinos quae [...]tio exorit [...]r, & est inter exemplaria va [...]ietas, recurramus ad fontem Graecilermonis, quo nouum scriptu [...] est Testamentum. Quod certè Hieron. seruauit, cum nouum Testam. Graecae restituit veritati. Restat igitur semper apud Gra cos fuisse codices quosdam integros, ac fideles, ex quibus Latini codices emenda [...] potuerunt.— [Page 520] which is to be corrected (saith the Iesuite Maldonate) by the Grecke text. In Luc. 22. 20. there is Luc. 22. 20. [Qui fundetur.] Illa verba legenda sunt in praesenti tempore iuxta omnes Euangelistas in Graeco textu [Funditur.] Stapleton. prompt. fer. 3. liebd. Sanct. pag. 273. the future tense for the present tense, contrarie (saith Doctor Stapleton) vnto all the Euangelists in the Grecke text. In Heb. 4. 2. there is Heb. 4. 2. [In ijs quae (Gr [...]cè, Qui) audiuetunt.] Sine dubio legendum est in nostra translatione [Qui;] neque enim aliter Graeca intelligi polsunt. Riber. Ies. in eum locū, p. 184. which for who, wherein the reading (saith the Iesuit Ribera) ought to be according to the Greeke. In Iac. 5. 16 there is the word Iae 5. 16. Confitemini Frgo (in Graec [...] deest vox Ergo) alterutrum▪ &c. Melius sine tali aduerbio legeretur hic locus, non enim rectè infertur ex supetius dictis, vbi nullam de confessione mentionem fecerat Apostolus. Salmeron Ies. in eum locū, disp. 6. §. Octa [...]o &c. therefore (which is not in the Greeke,) which without doubt (saith the Iesuite Salmeron) were better left out. In Apocal. 14. 3. there is say, for, learne; and Apoc. 14. 3. [Nemo potest dicere (Graecè, discere) canticū.] Ideo non in Graecis hoc locu error est, sed in I atinis. Ribera Ies. in eum locum. pag 361. the error (saith their Iesuite Ribera) is not in the Greeke, but in the Latine. Should not such confessed escapes haue bin corrected in that last translation, which they haue promulged for the most absolute? or being there found, shal we not hold thē for nouelties?
16 Those corruptions which we either iudge to haue bene causes, or at least, occasions of erring, are found in these examples: Gen. 3. 15. For the Hebrew [Gen. 3. 15. Ipsum conteret caput Serpentis.] he shall bruise the head of the Serpent,] their Latine turneth vs [shee;] although their owne In omnibus penè vulgatis Latinis codicibus legitur [Ipsa] Hieron. ait, melius habet in Hebraeo [Ipse.] Franciscus Luca notat, in eum locum. Luca can tell vs, that S. Hierome thought the Hebrew to be better: and their Iesuite Pererius cannot denie, but that by the text Cuius inulietis (Mariae) semen Christus fuit, & recte, solus enim hominum ex foemina sine virth semine generatus est: & hic contriuit c [...]put Serpentis, nam Hebraicè nomen, Ipse, non ad mulierem, sed ad semen re [...]ertur: caput autem Diaboli fuit n [...]ortis & peccati potestas, quam ille in omnes habebat, & hanc ille destruxit. Pererius Iesuita com. in eum locum. Gen. 3. Inimicitias ponam inter te & mulierem, & lemen tuum & semen ill [...]us, ipse conteret caput tuum.] Vbi ipse respicit nomen [...] quod H [...]b [...]aeis masculinum est. Idem fecerunt 70. qui verterunt [...], id est, ipse, quomodo legit Hieron. in traditionibus Heb. & correctiora exemplaria Latina, & Chaldaeus. Ribera Ies. c [...]m in Habac. 1. num. 32. onely Christ, and not the woman is signified; because Christ alone doth destroy the power of death and sinne, which is the head of the hellish Serpent. In Gen. 14. 18. they would not haue retained the particle, enim, that is, for, except that they had intended by the force thereof (as their Cardinall Gen. 14. 18. Melchizedech protulit panem & vinum, erat [Enim] Sacerdos altissimi] Quae ratio ab ipso Spiritu sancto reddita—cogit vt intellgamus panem & vinum prolata fuisse ad sacrificium. Bellar. lib. 1. de Missa. cap. 6. §. Sequitur. Bellarmine noteth) to proue the sacrifice of their Masse: which obseruation their Cardinal Quod in vulgata subditur particula [Enim] vt causa oblationis, in Hebraeo non habetur, nil enim hîc de Sacrificio aut oblatione. Caietanus, & alij. See aboue lib. 2. cap. 7. Grecè [...], Chald ea & erat, Hieron. ad Euag. Erat autem: Arias Montanus, Ipse erat. Wherein we doe not blame our Aduersaries so much for collecting a Sacrifice in the Eucharist it selfe, as for enforcing that the Eucharist is a sacrifice propitious: and that they take their Ergo, from this Enim, which is a non ens. Caietane sheweth, from the Hebrew text, to be superfluous.
17 In Exod. 34. 29. 30. we reade according to the Hebrew, that [Exod, 34 29. Videbant filij Aaron faciem Mosis radiantem. Heb. Videntes faciem Mosis cornutam] vulg. they saw the face of Moses shining:] in their vulgar Latine it is said [they saw his face horned:] which vulgar translation their Senensis wisheth to be corrected by the Hebrew, Ex Hebraea potest emendari praua vulgi consuetudo, qui duobus cornibus pingunt Mosen:—Rident igitur nos & execrantur Iudaei, quoties Mosen in templis nostris cornuta facie depictum aspiciunt, quasi nos eum Diabolum quendam, vt illi stultè interpretantur, esse putemus. Senensis Bibl. lib. 5. annot. 116. pag. 371. because the Iewes (saith he) do scoffe and hate vs Christians, when soeuer they happen to see the picture of Moses painted with hornes, as though (so they foolishly imagine) we thought him to haue bene a Diuell.
18 In the Psal. 2. 12. the Hebrew hath, [kisse the sonne, lest he be angrte,] & the vulgar Latine otherwise, Apprehend you discipline: herein Saepecodices Hebraei magis Iudaeos vexant quàm Graeci aut Latini, vt in Psal. 2. vulg. [Apprehendite disciplinam] ex quo contra Iudaeos nihil apertè deduci potest. At Heb. [Osculamini filium nè pereatis.] qui locus est inuictissimus aduersus Iudaeos Bellarm. lib. 2. de verbo Dei, cap. 2. §. Argumentum quartum. the Hebrew (as Cardinall Bellarmine confesseth) doth more perplexe the Iewes, and inuincibly proue Christ the Messias to be God. In the Psal. 18. 6. In sole posuit Tabernaculum suum. Vulg. Psal. 18. 6. their vulgar saith, [Page 521] [he (that is, God) put a tabernacle in the Sun.] Manichaei ex imperiti [...] linguae, cum non intelligerent literalem sensum huius dicti, conuetterunt le ad praesidia allegorieae expositionis, dicentes, Christum post re [...]uriectionem suam ca [...]ne ad Patrem ascendisse, relicto corpore suo inter ambitum globi solaris, vt a nobis caro eius in sole, tanquam in tabernaculo Dominici corporis adorarctur: cùm tamen genuinus ac proprius sentus sit, Deum posuisse soli tabernaculum in coelo. Sixtus Senensis Bibl. lib. 3. pag. 141. Whence the Manichees did allegorically collect (saith their Senensis) that Christ in his ascension into heauen, did leaue his bodie in the globe of the Sunne: wherein they erred through ignorance of the Hebrew text, which saith, God put in heauen a tabernacle for the Sunne.
19 In Luc. 2. 14. out of the Latine they translate [Luc. 2. 14. Pax hominibus bonae voluntatis. Peace vnto men of good will:] we translate otherwise from the Greeke; [Graecè, [Hominibus bona voluntas.] Vulg. Bonae voluntatis. and vnto men good will.] Hereof we haue their owne Iesuite Maldonate confessing, that Omnes nunc Graeci codices hab [...]nt [...], bona voluntas, atque ita omnes non antiquissimi Graecorum Interpretes legunt. And a little after: Putant enim illi ( [...]peaking of others) boua voluntatis homines appellari, qui bonam habeant voluntatem, & ad recipiendam diuinam misericordiam, & pacem illam, quae annunciabatur, propensam.—Iam docuimus [...], non hominum, sed Dei erga homines bonam voluntatem significare. Maldon. Ies com. in Luc. cap. 2. vers. 14. all the Greek copies now extant haue it, good will (viz. of God) vnto men: and Cardinall Bellarmine wil haue vs to hold this as the Ex Graeco colligitur melius.—Nam [...], vt plurimùm, non est bona voluntas hominis, sed bona voluntas Dei erga homines. Bellarm. lib. 2 de verbo Dei, cap. 11. §. Sic etiam. better, by the light of the Greek text.
20 In Ioh. 4. 10. the Greeke saith, [I [...]h. 4. 10. Tu forsitan petijsses ab eo.] Graec [...]r, id est, Tu vtique petijsles ab eo.—At Interpres noster in vno loco v [...]rtit, & per mod [...]m dubitantis, forsitan, vt liberum arb [...]trium hominis significaret, quod ita petit, vt possit non pe [...]ere [...]. Ies. com. in I [...]h 4. pag 342. thou verily wouldst haue asked him:] but of the Latine their Iesuit Tolet affirmeth, saying, Our Interpreter doth trā slate it [thou perhaps woul [...]st haue asked,] that thereby he might signifie mans freewill, as hauing power to aske, or not to aske. Which is the same change of verily, into peraduenture, noted (by their Iesuite Maldonate) to be contrarie vnto the most ancient Greeke authors.
21 In Ephes. 1. 14. in stead of the Greeke word Ephes 1. 14. Dedit nobis Spiritum suum Pignus (Graecè Arrham, seu Arrhabonem) haereditatis] [...], which (being the spirit of God) is the earnest of our inheritance, the Latine vseth Pignus, saying, [which is the pledge of our inheritance.] Hereupon Augustinus annotaint, melius habere codices, qui habent Arrham, quim qui Pignus: nam—redd tâ pecun [...] mutu [...] acceptâ restituitu [...] pignus; Arrha autem soluto integro precio non redditur, quia est pars pretij ipsius: vnde Gracae literae & Grae [...] is Interpretibus, & rei etiam ipsi magis conuenit nomen Arrhabonis, quia Spiritus sanctus coelestis haereditatis Arrha non redditur, quemadmodum Arrha reddi non solet. Salmeron Ies. com. in hunc locum, disp. 4. §. Ad quartum. S. Augustine noteth [as saith their Iesuite Salmeron) that the Greeke translation is the better; because when a man repaieth money, which was borrowed, the pledge is restored vnto him: but an earnest is a part of a mans paiment, & is not taken from him; and doth better expresse the nature of Gods holy spirit, which, as the earnest of the heauenly inheritance, doth continue for euer with vs. In Ephes. 2. 10. Creati sumus in Christo Iesu (Graec. [...]) ad bona opera. Vulg. in bonis operibus. Ephes. 2. 10. the Greeke text is, [we are created in Christ Iesus vnto good works:] in the Latine, We are created in good works. Non satis commodè vertit vulg Interpres;—commodius erat non sic vertere, nè ind [...] quis ansam sumeret operibus imputandi suam creationem in Christo: nihil enim magis à Paulo alienum, qui vbique eam gratiam operibus nosti is abrogat, & vni Christo ex asse ascribit. Vega Opuse. de Merit. & Iustific. qu. 6. § Neque satis. pag. 802. Which is no sit interpretation (saith their Vega,) because we are to beware lest that some take occasion from the Latine; to attribute the cause of their creation in Christ, vnto his (meaning, fore▪seene) good works; then the which nothing can bemore contrarie vnto S. Pauls iudgement. In Ephes. 5. 32. Hoc est magnum Sacramentum. Ephes. 5. 32. where there is mention of matrimonie, the vulgar readeth, This is a great Sacrament: and of the Salmeron Ies in hunc locum. Romanists, the word Sacrament is here vnderstood properly; Hoc est magnum Sacramentum, pro Mysterium. Non habes ex hoc loco, prudens Lector, à Paulo, coniugium esse Sacramentum; non enim dicit Sacramentum, sed mysterium hoc magnum est. Card. Cai [...]t. com. in hunc locum. But cannot be euinced from this place (saith Cardinall Caietane) wherein the Greeke is [...], mysterie: as accordingly An sit Sacramentum, olim de bitatum erat ab orthodoxis Scholasticis.—Ex his Apostoliverbis non videtur admodū efficaciter colligi, siquidē particula aduersatiua, Ego autē, [...]atis indicat hoc magnum mysterium ad Christum & Ecclesiam pertine [...]e, non ad ma [...]itum & vxorem. Erasmus annot in hunc locum. Erasmus obserueth.
[Page 522] 22 In Heb. 11 21. Et Iacob adorauit fastigium virgae. Heb. 11. 21. in the Greeke it is, Iacob worshipped at, or, vpon; signifying (as saith their Iesuite Graecè, super fastigium, scil. nixus baculo erus. Sà Ies. notat. in eum locum. Sà) his leaning vpon his staffe: but the vulgat Latine thus, Iacob adored the top of his rod; whereupon the Rhemists annot. in Heb. 11. 21. Rhemists make this collection: Obserue in those words (say they) that adoration (as the Scripture vseth this word) may be done to creatures, or to God, at and before a creature.—All this was done (by adoring the rod) in type and figure of Christs scepter, whom he adored, &c. Thus do they descant, and all to proue an adoration of creatures, although In illo tempore in tantum abhorrebant ab adorandis vllis rebus creatis, soli Deo hoc honoris seruantes; cum hodiè repertum sit—igneam statuā eadem adoratione adorari, qu [...] adoratur aeterna Trias. Erasmus in eundemlocum, pag. 583. in those times (as is confessed) they altogether abhorred adoration of creatures. If this be not cleare enough yet, let vs further consult with their owne Meminerit Epistolam hanc non Graecè primùm, sed Hebraicè, hoc est, Syriace conscriptam, atque ad fontes recu [...]rat.—Demùm qui Hebraicè nescie [...]it. sese hic diuinaturum non speret. Arias Montanus Elucidat. in Heb. 11. 21. Arias and Graeci addunt [...], id est, ad fastigium, & ita quidam locum ex Hebraeo Graeci verterunt.—Graecorum autē sensus est, quod adorauit Iacob Dominum ad summitatem Virgae eius, idem virgae Ioseph, quia imbecillis & senior, innixus. Iohannes Gagnaeius Schol. in eum locum. Gagnaeius, the former holding it necessarie to haue recourse vnto the Syriac or Hebrew for our exposition, the other directly approuing the Greeke. In Heb. 13. 16. Talibus hostijs promeretur Deus.] Vulg. Graeca vox reuera significat, delectatur. Bellar. lib. 2. de verbo Dei, cap. 14. §. Decimus. Heb. 13. 16. In stead of the Greeke word delighted, or, pleased, their Latine hath, promeretur, & their Rhemists stick vnto it, saying, God is promerited: albeit their owne Viues telleth them, that Augustinus [...]egit, Placatur Deus: in antiquis, Placetur Deo. Vtrumque melius quàm quomodo vulgo habemus, Promeretur Deus. Viues in Aug. de Ciuit. Dei, lib. 10. cap. 5. the Greeke is better, which (saith he) S. Augustine solloweth, saying, God is pleased.
23 These so manv and so notorious faults of the vulgar translation after so long searching, sifting, and winnowing it from all former chaffe, being still remaining in (as they call it) their most perfect translation, by turning hee into shee, contrarie vnto the sence of the holy Ghost: seeking to establish their owne errors of free-will, of merit, & superstitious adoration; by changing verily into peraduēture; Gods good wil vnto man, into mans good wil towards God, and in good works, into vnto good works; & vpon the staffe, into The staffe: besides the occasioned scandall of the Iewes at Moses hornes, & of the seducemēt of the Manichees by the tabernacle of the sunne; & the hinderance of confuting Iewes by vnderstanding of the kissing of the son of God, Christ Iesus; and of the cō fort of Gods assurance through his spirit, which of an earnest they haue made but a pledge, &c. not to recount the formerlesse materiall, albeit inexcusable faults, & all so fully cōfessed by the best learned of their church: what do they else pronoūce, but first that the doctrine of the Councel of Trent is a very innouation, whilst it prescribed the Nemo illam reijcere quouis praetextu audeat, vel praesumat. Conc. Trid. Sess. 4. vulgar Latine translatiō (vsed in the Romish Church) to be authētical, which none vpō whatsoeuer pretēce may presume to reiect?
24 Secondly, that the Protestants are so much more zealous professors of antiquities, as they do more carefully seeke to fetch their wat [...]rs of life from the spring of the purest originals of Gods word, rather then from such riuers, which are knowne to be mudded with corruptand vnsauo [...]y iniectments: and this the rather, because (as their Aquinas hath truly obserued) Irridendi occasionem sunt Athei nacti, cum diuina non diuino modo tractantur. Aquinas part. 3. quaest. 2. Atheists are prone to take occasion of scorning the truth of God, when as diuine things are not diuinely handled and performed. See next
A confessed Romish Innouation, in the inhibition of the publike vse of the Scriptures in the vulgar tongue.
SECT. 4.
25 We may permit their Iesuite Azorius to act all the parts in this scene: [Page 523] First, shewing that the doctrine of Protestants (which he calleth heresie) is Lutherani & Caluinistae in ea haeresi sunt, vt asserant Scripturas sacras transserri debere in vulgares omnium gentium linguas. to teach, that the holy Scriptures ought to be translated into the vulgar languages of all Christians: against whom Contra quos in Indice librorum prohibitorum edito à Conc Tridentino 4. regula constituta sic h [...]bet.—Cum experientiâ manifestum est, sacra Biblia vulgari lingua passim sine discrimine permittantur, plus indè, ob hominum temeritatem detrimenti, quàm vtilitatis o [...]iri; hac in reiudicio Episcopi, aut Inquisitoris,—vt Bibliorum à Catholicis authoribus versotum lectionem in vulgari lingua eis concedere possint, quos intellexerint inde fidei atque pietatis capere posse—qui autem absque huiusmodi facultate legere praesumpserit &c.—Regulares verò non, nisi facultate à Praelatis suis habita, ea legere aut em [...]re possint. the Councell of Trent published a rule, forbidding euery one of the common people, yea and of Regulars, to reade or retaine any vulgar translation, without the licence of their Bishops, or Inquisitor: which is so commanded, vpon pretence, that the common vse of Scriptures is by experiēce found to be rather hurtfull then profitable. And lest that by the first rule of licence, their Officials in this kind might make the Bible too common, Et in Indice recens edito iussu Clementis 8. circa praedictam 4 Reg.—nullam per hanc impressionem & editionem de nouo tribui facultatem Epi [...]copis vel Inquisitoribus, aut regularium superioribus concedendi licentiam legendi Biblia in vulgari lingua edita, cum hactenus mandato & vsu S. R. E. & vniuer [...]alis Inquisitionis, sublata eis fuerit facultas concedendi huiusmodi licentias. Azor. Ies. Instit moral. part. 1. lib. 8. cap. 26. §. Tertio quaeritur. & §. Quaeres. Pope Clement the eight would giue no new faculties either vnto Bishops, or Inquisitors, or any superiors ouer the Regulars, to grant any licence of reading the Bible in a knowne tongue. And as though there were a greater mist in Spaine then in Rome, he telleth vs, that In Hispania tamen in Indice librorum prohibitorum ibi edito, a [...]thoritate generalis, in illis prouincijs, Inquisitotis, Reg. 6. sic habet: Prohibentur Biblia vulgari lingua, cum omnibus su [...]s p [...]rt bus; acsi d [...]at, Biblia & corum partes: & in indice recenti edito iussu S. D. N. Clement. S. in obs [...]ruat. circa 4. praedictam reg. Indicis editi iussu Pij 4. sic habetur. Sublata eis suerit (viz. Episcopis, Inquisitoribus, & Regularium superioribus) facultas concedendi licentiam legendi▪ vel retinendi Biblia vulgaria, aut alias [...]acrae Scripturae, tam noui quàm veteris Testam. pa [...]tes, quam [...]is vulgari lingua editas. Azorius Iesuita Insi [...]tut. moral. quo supra. pag. 714. no Bibles, or any parts of them, printed in the vulgar language, are permitted to be had in Spaine: so farre are they from giuing allowance vnto such translations of Bibles, as Quaeres insuper, an permittantur scripti vulgari lingua precationum horariarum libelli, in quibus continentur Psalmi & Cantica ex Biblijs excepta? In Indice Hisp. Reg. 6. & 7. omnes huiusmodi lingua vernacula conse: ipti libelli prohibentur; & in In [...]ice nouiss [...] edito iussu S. D. N. Cementis 8. in oblern circa 4. Reg. prohibentur sacrae Scripturae partes, tam noui quàm veteris Testamenti quamuis vulgari linguâ editae; ac insuper summaria & compendia etiam historica eorundem Bibliorum, seu librorum sacrae Scripturae, quocunque vulgari idiomate conscripta, quae quidem inuiolatè praecipitur seruandum. Idem Azorius, ibidem. not to permit them to reade those translated parts of Psalmes and songs, which are contained in their prayers.
26 But we obiect, that Objicies sacras literas olim vernaculis fuisse linguis conscriptas: nam Moses, & alij veteris Testam. scriptores sacri, Hebraicâ linguâ, quâ tunc temporis [...]udaei scripsere,—caeteri verò noui Testam. libri Graecè sunt conscripti, quia Ortentalium Gentium, quae in Rom. Imperio & ditione viuebant, erat propria lingua: & in Ecclesia Latina sacri & diuim libri Latinè sunt redditi, proptereà quod omnes tunc temporis Latinè loquebantur, & intelligebant. anciently, in the dates of Moses, the Scriptures were written in the common language of the people: that the bookes of the new Testament were written in Greeke, which was the vulgar language of the East parts of the world: that they were trās [...]ated into Latine at what time Latine was vulgarly spokē in Italy. And now we expect his answer, Respondeo, tunc hisce tribus linguis Scriptores sacros vsos fuisse, quia Scripturae sacrae id temporis apud Gentes promulgari coeperunt, & proinde in his linguis editae ac traditae fuêre, quae tunc in vsu erant apud Gentium nationes. Azorius Ies. ibid. I answer (saith he) that Scriptures in those times were to be published through all nations, and therefore were they made common by those three languages.
27 This antiquity is as good as can be required: but yet we seeke for more euidence then this, the rather because our Aduersaries vse to scoffe at Protestants, accounting it a matter of Rhemists Preface vnto their translation: and, Haec profanatio efficiet sutores & sartores, imò (quòd [...]idiculum est) sutrices & sartrices, mirabili metamorphosi, in prophetrices & doctrices conuerti. Salmeron Ies. com. in 1. Cor. 16. disp. 30. & Ledesima Ies. de diuinis Script. cap 31. prophanation to allow men, women, children, bakers, labourers, and tinkers, the vse of vulgar translations, and to become Prophets and Prophetesses. We wonder what spirit these men are of; [Page 524] surely neither of Moses in the old Testament, nor of Peters in the new: for Moses wished that Numb. 11. 29. all the people of God could prophesie; and Peter being instructed by a A [...]ts 10. 11. 12. vision of birds, beasts, creeping things &c. and a voice saying, What God had hallowed, man must not call either common or profane, thereupon learned a lesson, that there is no respect of persons with God, but whosoeuer (whether man or woman, wife, maid, tinker, or cobler) feareth God, and work [...]th righteousnesse, is accepted of God: and shall the reading and knowledge of God be now called profanenesse?
28 Neuerthelesse we couet to haue this decided by some more large and confessed antiquitie. Our Aduersaries cannot denie, that Obijcies Chrysostomum ter (que) quaterue asserentem,—assiduam Scripturarum lectionem esse singulis necessari [...]m.—Et [...]eronymum ad Paulam & Eustochium, hortantem eas ad assiduam Scripturarum lectione [...],—& Wulphilam Gotho [...]um Episcopum, qui d [...]citur sacros Bibhorum libros in Gothorum sermonem transtulisse.—Nos tamen libenter fatemur, tunc temporis la cos in Scriptura [...]m lectione fuisse versatos, q [...]a [...] eloq [...] [...]u erunt Graeco vel [...]atino [...]ermone conscripta, quē sermonem vul gus quoque callebat: nunc verò ple [...]s ferè rudis est, & imperita Latini sermonis; at Laici qui Graecè v [...]l Latinè noue [...]unt, Scripturas [...]ure optimo lectitant. Azor. Ies. Instit. Mor. part 1. lib. 8 cap. 26. S. Chrysostome held it a thing necessarie for all men daily to reade the Scriptures: whereunto S. Hierome did exhort diuerse women. To the which end there are recorded ancient translations of Hebraici libri conuersi erant in omnes lingua [...] quibus in hanc diem nationes vtuntur. Theod. serm. 5. de Graecorum affect. Hieronymus sacram Scripturam in linguam Dalmaticam. Al [...]honsus de Castro, lib. 1. cap. 13. Chrysostomus in A [...]menicam. Senensis Wulphilas in Gothicam. Azorius iam suprà. Methodius in S [...]lauonicam. Auentinus. Bibles into the language of the Gothes & other nations: which we willingly confesse (saith their Iesuite) to haue bene in vse among the people of those times, because the Scriptures were then in the Greeke and Latine tongue, which was vnderstood of the vulgar people. But (what now?) now the cō mon people are rude & ignorant of Latine. Here we see a flat change, euen in the Church of Rome, but not by the peoples ignorāce, as our aduersaries pretēd, but rather (as we may think) by the negligence o [...] wilfulnesse of their Pastors, who would not suffer thē to feed in the pastures of comfort, the sacred Scriptures, as did the Apostles & their successors. Doubtlesse seeing that Latine Confessed aboue. Bible was it selfe a vulgar translation, it may teach them to translate the Bible into other vulgars, as Italian & Spanish, &c. that the people, though rude of language, may notwithstāding cease to be rude in the knowledge of Gods law.
29 But we must not pleade equitie, where our onely question is antiquitie, whereof we haue had the direct confession of their learned Bishop, affirming, that Iud [...]i filios, &c. Claudius [...]spencaeu [...] See aboue lib 3. cap. 16 Sect. 3. the Iewes brought vp their children in the reading of holy writ: (witnesse S. Paul in his commendation of 2 Tim. 3. 15. Timothie) & accounteth it a s [...]ame for Christians to be wanting in the like exercise, confirming his assertion, viz. the publike vse of, at least, some Scriptures, from the common complaint (as he calleth it) of ancient Fathers, the exhortation of the Quid clarius quim quod Paulus sic hortatur ad Coloss 3. Ve [...]bum Christi habitet in vobis (quibus autem vobis? ijs qui sunt Colossis, sanctis, & fidel [...]bus fratribus in Christo, Col. 1.) Verbum ergo Christi abundantèr habitet in vobis in omni sapientia, docentes & commonentes vos inuicem. Vbi Scholia Hieronymo & Primasio inscripta, Et hic ostenditur Laicos verbum Domini non solùm sufficientèr, sed etiam abundantèr habe [...]e debere, & se mutuo docere ac monere, &c. Equidem in Patribus orthodoxis non omninò nec indiligentèr per Dei gratiam versatus sum, quàm non potui non cos semper mirari, quibus hodi [...] tam pestilens & tam capitale videtur, quod veteres contrà vt adeo salutare toties commondant, tam nunquam in ea sui sententia, vt idiotae aut mulierculae, addo Clerici etian & Monachi omnes omnia Biblia indifferenter legerent. Episc. Espencaeus com. in Tit. cap. 2. pag. 256. 257. Apostle, and practise of the primitiue Church: concluding with maruelling, that that custome should be iudged now dangerous and pestiferous, which vnto the ancient and orthodoxall Fathers seemed so wholesome and commodious.
30 This displaieth the now Romish inhibition to be but, indeed, a pernicious Innouation, whereby Rome, of a mother, is become a stepdame, dehorting her people from the reading of Scripture, because, forsooth, of the maruellous Bellarm. lib. 3. de verbo Dei, cap. 1. The Rhemists Praef. in nouo Testam. and all other Romanists. obscurities therof. Which argument doth fight against the conscience, [Page 525] first of their owne Iesuite Acosta, who saith, that Ita prouidit dul [...]is Pater, vt multa sint in sacris literis aperta, historica, facilia, suau [...]a, nobisue mi [...]ficè congruentia, siue legem, siue Prophetas volua mus,—siue etiam Euangeha, gesta Aposto lica, Epistolas (que) relegamus Atque hoc est in diuina Scriptura omninò [...]irabile, Neminem esse tam [...]ud [...]m & impe [...]itum, quin si humiliter legat, multa illic vtilia, ver [...] (que) intelligat; neminem tam doctum qui non illic multò plura ignoret, quàm sciat. Acosta Iesuita lib. 2. de Christo Reuel. cap. 2. pag. 65. our gracious God hath maruellously prouided in holy writ, that the most rude reading in humility, may profite therby: secondly, against experiēce; Vidi viros prorsus illiteratos & vix Latinè scientes, ex Scripturis tanta depromere, sensusue cos afferre, vt penitus miratus sim; neque dubitauerim, longo gymnasij Biblici terendi tempore nil tale homines discere; Spiritualis enim o [...]nia d [...]judicat. 1 Cor. 2. Acosta quo suprà, cap. 5. I haue seene (saith he) some men vtterly vnlearned, & scarce knowing Latin, who haue gathered out of the Scripture such prosound knowledge, that I maruelled at them; but the spirituall man iudgeth all things: thirdly, against the formerly confessed custome of antiquity, which is corroborated by the testimonie of Solent medici praebere interdum cibum aliquem, interdum etiam & po [...]um dare, verbi gratia ad discutiendam caliginem visus: nec tame [...] in edendo ipso cibo, vel in potando senti [...]us quia v [...]le est, & prodest oculis: sed cum transierit visum cibi illius aut poculi virtus, paulatim p [...]rgat aspectum, & tunc demum senure incipimus, quia cibus ille vel potu [...] pro [...]uit oculis.—Hoc ergo modo credendum est etiam de Scriptura sacra, quia v [...]l [...]s est, & animae prodest, eti [...]msi sensus noster ad praesens intelligentiam non capit, quoniam (vt diximus) & bonae virtutes, quae nobis ad [...]unt, resiciuntur his sermonibus, & pascuntur, & contrariae torpescunt his med [...]tationibus, & estugantur.—Non ista de causa haec diximus, nec excusantes nos ista protulimus, sed vt ostenderemus in Scripturis sacris esse vim quandam, quae legenti etiam sine explanatione sufficiat. Orig. hom. 20. in Iesu Naue, cap. 25. Origen, wishing the people to reade, euen when they do not sometime vnderstand; for although (saith he) they find not any present profite, yet shall they find afterwards that they haue profited by reading: of S. Ibit populus ad montes Scripturarum, ibiue inueniet montes Moysen, & Iesum filium Naue, montes Prophetas mont [...]s noui Testamerti, Apostolos & Eu [...]ngelistas & cum ad tales montes confuger [...]t, in huiusmodi montium fuerit lectione versatus, si non inuenerit qui eum doceat, Messis en in multa, operarij pauci: tunc & illius studium comprobabitur, quia confug [...]rit ad montes, &c. Hieronym. c [...]mmen in cap. 3. Na [...]um. ad finem. Hierome, exhorting the people to reade; For although (saith he) there be no man to teach him, yet his endeuour shall be accepted of God: and of S. Etiamsi multa non intelligis, tamen ex ipsa lectione multa nasc [...]tur sanctimonia. Chrysost hom. 3 de Lazaro, Tom. 2. Fi [...]ri non potest, non potest (inquam) fieri vt quis sine f [...]uctu discedat, qui assidu â attentâ (que) Scripturarum lectione fruatur. Chrysostomus. Espencaeus coman Tit. 2. pag. 253. which he prosecuteth more co [...]io [...]sly in the same place. Chrysostome perswading the most vnlearned tradesmen to reade: for although (saith he) he vnderstand not, yet he gaineth a sanctitie euen by the reading therof. Let S. Media est sententia Augustini, qui docet Scripturas non vsque adeò difficiles, qum ex ijs studio & diligentia tantum quisque assequi possit, quantum ad salutem vtile sit. Ederus Oeconom. Bibl. lib 1. pag. 52. Augustine determine the question, who saith (as he is alledged by their owne Ederus) that Scriptures are not so hard, but that euery one may by his studie and diligence attaine to so much knowledge in them, as shall further him in his saluation.
Of the confessed Innouation of publike praier in an vnknowne tongue, and the iniquitie thereof.
SECT. 5.
31 The affinitie which there is between knowne Scriptures & knowne prayers (those wherin God speaketh vnto vs, these wherin we speake vnto God,) hath occasioned vs to yeeld vnto praier the next place of examination. The state of the questiō is thus truly explaned by our aduersaries: Ecclesia nostra prohibet, ne diuina offic [...]a & prae [...]ertim Missae sacrifi [...]ium, in vulgari lingua celeb [...]etur: & Conc. Triden. Sess 22. c. 8. & 9. tradit, aliter sentientes Anathemate esse percellendos. Salmeron Ies in 1. Cor. 16. disp. 30. §. Prohibet. Azor. Ies. Instit. moral. part. 1. l. 8. c. 26. Bellar. lib 2. de verbo Dei, c. 16. Our Church (say they) forbiddeth publike praiers, and especially the Masse, to be vsed in any vulgar tongue: but At Lutherani & Calu [...]nistae contendunt, officia diuina, & precationes publicas in [...]ulgari lingua tradi opo [...]tere, vt singuli intelligant quid orent, petant, recip [...]ant. Azor. Ies. ibid. §. Sexto quaeritur. Protestants contrarily contend, that diuine Seruice ought to be said in the natiue and country language of the people: whom therefore the Councell of Trent hath Aboue at the letter, a, out of Salmeron. anathematized. Notwithstanding we persist in our doctrine, and [Page 526] wish that antiquitie may be the touchstone of truth herein.
32 Our Aduersaries themselues haue saued vs much labour in the search of the allegation of Fathers, by confessing, 1. That Hoc ipsum veteri Testamento, Moyse mandata Dei ena [...]rante, fieri consueuisse, apparet Deut. 27. & 1. Paral. 16. ibi: Et dicat omnis populus, Amen. Vbi Glossa ordinaria, Sacerdotibus oran tibus, omnis populus dixit, Amen, vt concordet in precibus p [...]a Sacerdotum intentio, & populi sana deuotio. Darantus do ritib. lib. 2. cap. 17. pag. 307. in the Church of God vnder the old Testament, the intention of the Priest and the deuotion of the people did ioyne in a concord of saying, Amen. 2. That Siquidem obijci potest (consuting an explication of their other Doctor) t [...]mpore Apostolorum totum populum respondere solitū in diuinis officijs, nec fuisse vllum pro laicis constitutum. Nam lustinus sub sinem 2. Apolog. pro Christianis, di [...]ertis verbis dicit, totum populum in Ecclesia re [...]pondere consueuis [...]e, Amen, cùm Sacerdos terminabat orationem, vel gratiarum actionem. Bellarm. lib. 2. de verbo Dei. cap. 16. §. Sed neque. in the times of the Apostles the people were accustomed in their publike praiers of the Priest to answer, Amen: which custome, by the In primitiua Ecclesia benedictiones & caetera Communia fichant in vulga [...]i lingua. [...]yranus in 1. Cor. 14. in illa verba, Qui supplet locum [...]diotae. In the primitiue Church the people did vse their Seruice in a common tongue. Harding art. 3. diuis. 28. acknowledgement of their Lyranus, and M. Harding, was practised in the primitiue Church. 3. That Idem etiam po [...]ea longo tempore seruatum esse tam in Orien e [...]qu [...]m in Occidente, patet ex Liturgia Chrysost. vbi apertiss [...]ne dissinguuntur, quae Sacerdos, & quae populus in diu nis officijs cancbant. Item ex Cypriano, & ex Hieronymi prae [...]. lib 2. in epist ad Galat, qui scribit in Ecclesijs vibis Romae, quafi coelestis tonitru, audiri populum reboantem, Amen. Bellarm. lib. 2. de verbo Dei, cap. 16. §. Idem etiam. a long time after (this is Cardinall Bellarmine his confession) this custome continued both in the East and West Churches, which he proueth out of Chrysostome and Cyprian. 4. That euen in Rome also, according vnto the testimonie of S. Hierome, the faith of the people is greatly commended for slocking together vnto publike Seruice, where their voices, with (as it were) an heauenly thundring, resounded Amen, as both their Hieronym. Praef. ad lib 2 com. in Epist ad Galat. Romanae, inquit, plebis laudatur sides: vbi alibi tanto studio, & frequentia ad Ecclesias & ad Martyrum sepulchi a concurritur? vbi sic ad similitudinem coelestis tonitrui, Amen r [...]boat, & vacua Idolorum templa quatiuntur? Durantus de ritib. lib. 2 cap. 17. pag. 307. Durantus, and Cardinall Bellarm. aboue at the letter. g. Bellarmine do ingenuously acknowledge. But when and why was the change? Tunc, quia Christiani pauci erant, omnes simul p [...]allebant, & intelligebant, & respondebant, Amen. At posteà crescente populo, diuisa sunt magis officia, & solis Clericis relictum, vt communes preces peragerent. Bellar. lib. 2 de verbo Dei cap. 16. §. At obijcies. Then (saith the same Cardinal,) the Christians did all sing Psalmes together, and answer Amen, because they were yet but few; but afterward when the number of Christians was multiplied, the office of saying publike Seruice was diuided, and it was left onely vnto the Clerke to celebrate the Commonpraiers. Here he granteth an alteration, but how? Hac in re mirum est, quàm mutata sit Ecclesiae consuetudo. Erasmus in 1. Cor. 14. We maruell (saith Erasmus) how it came in.
33 Our Reader need not to be moued to consider these points. First, a confessed antiquitie of the peoples praying vnderstandingly both in the old Testament before Christ, and after his coming, in the new: both in the daies of the Apostles, and after vntill the daies of S. Hi [...]rome and S. Chrysostome, which was 380 yeares: both in the East and in the West parts of Christendome, and that also in Rome it selfe. Here is antiquitie primitiue, and Apostolicall.
34 Secondly, that after these times this custome was altered: here is a change, but why? Their Cardinal rendreth no better reason thē because (saith he) the people began to increase; which reason is found to be both False: for in the dayes of S. Hierome and S. Chrysostome (in whose time this custome is said to haue bene continued) the congregations of Christian people in publicke Seruice were as frequent as euer since: for S. Hierome hath bene brought in by Durantus (lit. h.) commending the congregatitus in Rome for studium & frequentia: and Chrysost. doth ioy much in the great concourse of people vnto the Churches. See his [...] ad populum Antiochenum. And if in Rome the congregation had not bene most frequent, their Amen should not haue bene compared vnto a thunder by S. Hierome. false and Foolish: for his reason of alteration is, because whilest as Christians were few, they vnderstood their prayers, and said Amen; but vpon the increase of people, the office of Amen was allotted vnto a Clerke: as though it were not as easie a m [...]tter for many, as for a few to learne to say, Amen. foolish. Thirdly, that when we would know the time and actors of this change, we are answered with a mirum est, that is, It is a maruell how this change came in. This maketh the former challenge of the Apologists appeare to be ridiculous, [Page 527] wherein they (contrarie to experience both in this, and infinite other alterations) haue exacted of vs a demonstration of persons, time, & place, for the proofe of our obiected changes: especially seeing that here Rome herselfe is now confessed to haue altered her profession in a principall and necessarie point of religion; and yet cannot shew vs either by whom, or when she made this Innouation.
35 Haue we said, that it is a principall and necessarie point of, Christian Religion? Yes verily; and this will be worthie our due consideration, the rather because in the state of the controuersie, the difference betweene the Protestants and Romanists is thus laied: the Romanists teach onely a licere, scil. that it is lawfull for the Church to vse the publike Seruice in the natiue and knowne language of Christian people: Protestants furthermore contend for a debere, scil. that it thus ought to be; and are for this position anathematized in their last Councell. And yet how easily, to our Aduersaries blush, might the necessitie hereof be euineed? But we confine our selues within the bounds of a confessed equitie. Now then to the point it selfe.
36 Although this confessed Apostolicall, and primitiue antiquitie doth, euen in that name, carie with it a sufficient proofe of the equitie of our profession, teaching a necessary vse of a language commonly vnderstood of the people, in the publike worship of God; yet will this be much more perswasible by the confessed properties of knowne praier: for our Aduersaries haue condescended to grant, that, if we respect the good of them that pray, the knowne prayer is more behoouefull for the peoples Hac Pauli doctrinâ habetur quod melius est ad aedificationē Ecclesiae, orationes publicas, quae audiente populo dicūtur, dici linguâ cō muni Clericis & pepulo, quàm Latinè. Card. Ca [...]et. Com. in 1. Cor. 14. edification, Olim praecipuus finis illorū Canticorū (confessing the reason of the knowne prayer in those times) erat instructio & cōsolatio populi.—At nunc, &c. Bellar. lib. 2. de Verbo Dei, ca. 16 §. At obijcies. spirituall consolation, and Duplex est fructus deuotionis: Alius est spiritualis consolatio, & deuotio concepta ex oratione. Et quan tum ad fructum spiritualis deuotionis, priuatur qui non attendit ad ea quae orat, sen non intelligit. Aquinas c [...]man 1. Cor. 14. fol. 100. deuotion. Thus much is seuerally confessed by Cardinall Caietan, Cardinall Bellarmine, and by Aquinas, the chiefe Doctor of their Romish Schoole. And did euer any antiquitie thinke that these three were not necessarily to be cherished and fostered in Gods people, as he vitall parts of holy worship? Quod si populus intelligit orationem, seu bene dictionem sacerdotis, melius reducitur in Deum, & deuotius respondet, Amen. [...]yra in 1. Cor. 14. If the people (saith their Lyra) vnderstand the prayer of the Priest, they are better reduced vnto God, in praying vnto him, and saying, Amen.
37 If we regard the Apostles doctrine concerning the Common prayer in the Church, it is certaine that he wil haue the congregation to say, Amen, which is to yeeld their open & expresse consent vnto the publike prayer: but of the ignorant of the language of prayer, he saith, 1. Cor. 14. How shall he say Amen, at thy giuing of thanks? that is (as their Aquinas doth paraphrase,) Quomodo enim dicet, Amē, cum quid orat ne [...]cit?] quià non potest intellige-re quid boni dicas, nisi quod benedicas tantùm. Aquinas com in cum locum, 1. Cor. 14. How shall he say Amen, when he prayeth he knoweth not what? because he vnderstandeth not, quid boni dicas, but onely quòd benedicas, and therefore Optandum videtur, vt iuxtà Apostolicum mandatum, & priscum Ecclesiae morem in publicis Ecclesiae precibus, cantionibus, & lectionibus, quae populi causâ suscipiuntur, populi ratio habeatur, neque in totum ac perpetuò ab omni communione precum arceatur. Manifesta sunt verba Apostoli, cum qui ob imperitiam, quod dicitur, non intelligit, fieri non posse vt ad alterius gratiarum actionem Amen respondeat. Cassander Defens. offic. pij viri, contra Caluinum. pag. 141. be cannot possibly (saith Cassander) say Amen vnto the giuing of thanks: which made him wish that according vnto the Apostles command, and custome of the primitiue Church, the faithfull people of God may be better respected. This seemeth to be more then reasonable vnto their Faber, who complaining, saith, that Maxima pars hominum, cùm nunc orat, nescio si spiritu, tamen in mente non orat; nam in lingua orat, quam non intelligit: at Paulus maximè probat, vt fideles paritèr spiritu orent & mente. Faber in 1. Cor. 14. fol. 1-3. b. the greatest number of people at this day pray not with their vnderstanding; but S. Paul [Page 528] (saith he) will haue all men to pray with their vnderstanding also.
38 If lastly we consider the glorie of God, either as it is in their owne storie recorded by Aenaeas Syluius, (wherin it is said, that Et Oraculum illud, cuius monitu Ponti [...]ex Romanus (vt est apud Aeneam Syluium, hist. Bohem. lib. 1. cap. 13) cum senatu Cardinalium Sclauorum genti concessisse dicitur. vt patri [...] lingu [...] in sacris operandis vteretur [...]a [...]omnes gentes pertinere videtur: Omnis spi [...]itus laudet Deum. Cassander quo supra, verbisseq. when the Pope and his Cardinals were in deliberation, whether they should yeeld vnto the request of the Sclauonians, who desired to haue their praiers in their countrey language, he was moued to consent, by hearing an Oracle answering, Let euery spirit praise the Lord: which voice (as Cassander hath well noted) doth as well command a liberty for all people:) or by the acknowledged poperties of knowne praiers, to wit, the more edification, more consolation, more deuotion in the worshippers of God; which consequently do auaile vnto the better worshipping of God both in spirit and truth: how then shall not the Romane Church be iudged an Innouator, which hath so strangely departed from so Apostolical, primitiue, equall and necessarie a point of Christian religion?
CHAP. XIX.
That Popedome it selfe is a confessed Innouation in diuerse particulars, in respect of the Popes spirituall iurisdiction: and in the first place of their change in forme, in titles, in name.
SECT. 1.
IT is held a timorous dastardie for a man in battelling to forbid the striking at the head; and no lesse diffidence it might seeme to be, if our Aduersaries in this question, concerning degeneration from antiquitie, should except the Pope, whom they adore for the monarchicall head of the Church, the Vicar of Christ, the vniuersall Bishop, and supreme Iudge, by whose doome Porrò subesse Rom. Pontifici omm humanae creaturae declaramus, dicimus, d [...]simmus, & pronunciamus omninò esse de necessitate salutis. Extrauag. de Mator. & Obed. Vnam Sanctam. The Author of it was Bonifacius 8. as the Glosse thereupon sheweth. See more aboue, Cap. 2. §. 4. num. 17. euery one is pronounced to be necessarily out of the state of saluation, who is not subiect vnto the Pope himsel [...]e. We therefore shall proue euen from our Aduersaries confessions, the Pope (as he is now magnified in the Romish profession) to be not onely an Innouator, but euen an Innouation it selfe, both in regard of the spirituall and temporall state, by many nouell and notorious abuses.
2 The first is in assuming to be Vnicus: for as their Cardinall Bellarmine cannot denie but that Ecclesia est vna & eadē omni tempore: non debet igitur mutari forma regiminis. Bell. lib. 2. de Pont. ca. 12. §. Secūdò ex. the Church, which is but one, should at all times keepe one and the same forme of gouernment: so doth he confesse, that Fuit enim in illis Ecclesiae primordijs necessarium ad fidem toto orbe terrarum celeritèr disseminandam, vt primis praedicatoribus, & Ecclesiarum fundatoribus summa potest as & libertas concederetur. Mortuis autem Apostolis, Apostolica authoritas in solo Petrisuccessore permansit. Bellar. lib. 1. de Pontif. cap. 9. §. Fuit enim. whereas in the first founding of Christian Churches, a supreme power was cōmunicated vnto all the chiefe builders; yet (saith he) as soone as the Apostles were dead, the Apostolicall authority did abide onely in the successor of S. Peter, meaning the Pope. And can many and one, a common and a proper, that and another be without alteration?
3 Secondly, as the Pope will be Vnicus, that is, alone, so will he be also called Vniuersalis, euen See aboue lib. 1. cap. 2. Sect. 29. the vniuersall Bishop of the Church: See in the same place. which title none [Page 529] of my Predecessors (saith S. Gregory, who liued about the 600 yeare) euer consented vnto; but his successor See aboue lib. 4 cap. 11. Boniface 3. is found to haue bene first guilty of this vsurpatiō. And why may not the Popes be thought to haue innouated in assuming the title of vniuersal Bishop, who are confessed to haue appropriated vnto themselues the very name of Papa, that is, Pope, Gregorius 7. Papa conuentu Romae habito, inter alia constituit, vt solus Rom. Pont. Papa diceretur: olim enim, vt constat ex Cypriano, & Russino, Episcopi alij altquando Papae vocabantur. Azor. Ies. Institut. Moral. part. 2. lib. 5. cap. vlt. §. Gregorius. Sed Papae vox olim communis omnibus Episcopis, facta est propria Romanis. Mass [...]nius Praef. in lib. 6. de vitis Pont. pa. 271. which formerly (saith their Iesuite) was common vnto other Bishops? the which alteration was made (about the yeare 1073.) by Gregory the 7. euen as also the epithe [...] of Beatissimus (Anno 532.) was attributed vnto Postremò ipsum Pontisicem comp [...]llando, beatissimum Patrem hodie appellare consueuimus. Quâ locu [...]ione prius m [...]hi quidem videtur vsus Magnus Aurelius Cassiodorus epist. ad Iohannem 2. Massonius ibid. pag. 271. Iohn the second.
4 Thirdly, how can it seeme strange that he should affect the foresaid So. S. Gregorycen ured the title of Vniueriall Bishop. See aboue lib. 1. cap. 2. §. 29. Antichristian title, who hath put away his owne Christian name, whilest (which is confessed) euerie Pope at his ent [...]ance into the Popedome, Primus honos Rom▪ Pontisici habetur, vt si minus pulchro honestetur nomine, liceat illi mutare: verbi gratiâ, si homo malesicus fortè fuerit, vt Bonifacius appelletur.—Eius autem rei author fuisse dicitur Sergius 2. qui cum Os Porci diceretur, ad obscoenam nominis vocem delendam, datū est vt ali [...]m sibi nomen aptaret. Polydor. Virgil. lib. 4. Inuent. ca. 10. Massonius tribuit ho [...] Sergio 4. Huic Sergio, ante Pontisicatum, indeco [...]um nomen f [...]it. In eius vita. doth change his name: which custome began Anno 687, when he, whose Christian name was Os porci, forsooke it to be called Sergius.
Of the confessed Innouations in the Romish Cardinals, the sole Electors of the Popes.
SECT. 2.
5 From his appellation we come to trie his election. Ratio eligendi Pontificem, qui nunc est in Ecclesia, non est de iure diuino—ratio est, quia ordo Cardinalium, qui nunc sunt electores, non est ex iure diuino. Franciscus de Victoria Relect. 2. prop. 11. The manner hereof (saith their Victoria) which is now in vse, is not from diuine authority, because the order of Cardinals, by whom he is chosen, is not ordained by God. Then haue some Romish Doctors bene deceiued, who haue Quaeritur an ordo Cardinalium (not as they are Priests and Deacons, but as in the degree of Cardinals) sit iuris diuini? he alledgeth many authors both pro and contra. Azor. Ies. Instit. Moral. part. 2. lib. 4. cap. 1. pag. 399. thought it to haue bene from diuine ordinance: as though it had bene intimated by that place of Ibid. Scripture, where it is said, 1. Reg. 2. Domini sunt cardines terrae: and indeed, they haue greatly deluded themselues, as their chiefe Iesuites do confesse. As for the Scripture which they alledge, it is (as their owne Iesuite Azorius sheweth) childishly Locus 1. Reg. 2. Domini sunt Cardines terrae:] Non probat, vt etiam Panormitanus probat, Cardinales esse iure diuino institutor. Sensus eius loci est, Terram vniuersam esse creatam & fundatam à Deo. Azor. Ios. quo supra, lib. 4. cap. 1. §. Tertiò quaeritur. mis-sensed. We might say (with their Polydore) that they haue herein imitated Shoomakers, who stretch out their leather beyond compasse with their sordid teeth.
6 When then, and how had this creature (whom they call a Cardinall) his birth and growth? Alij Ca [...]dinalium originem existimant à Greg. 1. alij à Syluestri t [...]mpore repetendam esse, alij demum refe [...]unt ad Marcelli, nonnulli demum ad Pontiani seculum. Idem ibidem, §. seqq. Some say (saith their Iesuit) from Pope Gregory the first, some from Syluester, some from Marcellus. Such a kind of doubtfull brood is called terraefilius. Will they permit their Polydore to blazon them? Sanè hi Marcellum aiunt quinque & viginti dioeceses constituisse, ad vsum baptismi, & sepulturae: illi verò scribunt eundem Pont. quindecim fecisse Cardinales, qui baptizandi in [...]antes, atque humandi mortuos curam sustinerent. Atque haec verae Cardinalium ordinis origo est, nou suitue ab initio aliud Cardinalium nomen, nisi excellentioris epitheti notatio.—Non fuit item aliqu [...]ndiu deinde aliud, esse Cardinalem, nisi ante alios habe [...]e curam animarum. That which followeth, is put out [...] their Index Ex [...]urgat [...]rius—viz. Verùm cum posted Boni [...]acius tertius ab Imperatore Phoca impetrâsset, vt in omnes Episcopos prae [...]ogatiuam habe [...]et, omniumue caput perpetuò foret, [...]am tum Rom. Pont. multò quàm antea cum [...]uo vibano Sacerdotum Senatu cunctis sine controuersia praesta [...]e authoritate coepit; ac simul illi Presb [...]teri, quibus olim tituli dati, quibus Christ [...] anorum animas curandi munus d [...]latum [...]uerat, eo Cardina [...]ū nomine v [...]l [...]t supremae illius dignitatis proprio, cum primis honestari coepere. Then [...], [...] pror [...]us oneri [...]uit, summo tandé honori esse coepit, nec immerito, quando illi in administranda Rep. Christiana [...]o [...] sc [...]per praest [...] aderant: Sic vel ijs paulatim decus accessit, paulatim (que). inter contentiones Imperato [...]ū ac populi Ro [...] de P [...]nt [...]ice creando saep [...]us ort [...]s, praerogatiu [...] i [...] que ipsius Pontificis eligendi partū est Polyd Virgil. Inu [...]t. re [...]i [...], l 4. c. 9. [...] Pope Marcellus (Anno 304.) of the 25 Parishes which were then in Rome, appointed [Page 530] fifteene of them to be cardinall and principall, in respect of the rest; the Ministers of thesewere hereupon called Cardinals, hauing the chiefe care of baptizing Infants, and of burying the dead: this (saith he) was their first originall. But afterwards whē Pope Boniface the third, Anno 605. had obtained of the Emperour Phocas, the prerogatiue of headship ouer all other Bishops, then began he to aduance his senate of those Cardinall Priests, whom he drew nearer vnto himselfe for the publike gouernment of the Church; and thus by little and little they ascended vnto their present dignity. To what dignity? Sed qu [...]nquam haec ita se hab [...]nt, fateor tamen olim Episcop [...] quoscunque praelatos tuisse Cardinalibus non [...], imò etiam Cardinal [...]tum gradum fuisse ad Episcopatum, vt Onupht [...]us rectè docet, & aper [...]iss. colligitur ex lib. 1 c. p. [...] S. Greg. Postea tamen mutatus est ordo, & coepti sunt Cardinales Episcopis anteponi, & [...]piscopatus gradus esse a [...] Cardnalatum. Cuius mutationis duplex ratio assignati potest, vna, quod ad solos Cardin deuoluta sit elec [...]io [...] quo tempore Pontisices elig [...]bant Imperatores, vel cle [...]us & populus, non est mi [...]um si non tanti [...]i [...]ent Ca [...]dinales. At [...] quam coeperunt soli ipsi elige [...]e, & etiam ipsi, vt plurimùm, eligi, non sine caus [...] c [...]pit dignitas C [...]rdinal [...]tia [...] quàm anteà. Bellarm. lib. 1 de Clericis, ca [...]. 16. §. Neque etiam. I confesse (saith Cardinall Bellarmine) that in former times about the daies of S. Gregory, Bishops had the precedēcy of Cardinals, but afterwards (that is, after the yeare 600) when as these Cardinals had got the power to be the sole electors of the Pope, they began to be aduanced aboue Bishops: Meo quidem iudicio, ex quo ius & potesta [...] [...] Rom Pont. ad sola Cardinalium sustragia redacta est, coeperunt Cardinales paulatim hono [...]is dignitate caeteris etiam A [...] piscopis & Patriarchis ante [...]om. Az [...]r. Instit M [...]ral. part. 2. lib. 4. cap. 1. pag. 4 [...]4. yea and, by little and little, aboue Archbishops and Patriarches.
7 Insomuch that Itaque vsu docente, & n [...]c [...] cogente, his postremis annis sexc [...]ntis, vel septingentis coeperunt paulatim omitti Concilia Episcopalia, & [...]es [...] senatum Cardinalium. Bellar. quo supra. § Quoci [...]ca. At Cardinales ferè quotidiè praest [...] sunt Pontifici, neque [...] maio [...]is momenti sinc corum Concilio perag [...]ut. Ibid. §. At si. in these last sixe or seuen hundred yeares (saith their Cardinall) necessity by little and little, forced the Pope to leaue off the Episcopa [...] Councels, & to rule all things by the Councell of Cardinals: so fa [...]e forth as (Anno 779) to Hoc, vt nulius ad Pontificatum eligatur, nisi ex Cardinalium numero, iam i [...]de ab anno 779. constitutum est. Lorinus Ies. com. in Act. 6. 3. determine (saith their Iesuite Lorinus) that none should be elected Pope, who was not of the order of Cardinals. And at length, Galerum verò quo Cardinales hodiè vtuntur, huic vni (In [...]ocentio 4) acceptum debent: neque enim ante id tempus tam illust [...]es fuerant. [...] vita Innocent. 4. p. 220. they were graced with a red hat, (saith their Massonius) as an ensigne of honour, by Pope Innocentius the fourth, (which fell out about the yeare 1243.) And no maruell, s [...]ing that this order is noted by their Thuanus, to be most obseruāt vnto the Pope, being euē Cardinales ad id delecti, ad Pontificis nutum pronunc [...]a [...]e soliti, & alioqui amplificandae P [...]ntificae potentiae supra modum studiosi. Thu [...]n [...] hist. lib. 15. Anno 155 [...]. Tom. 2. pag. 577. at his becke, immeasurably zealous in amplisying of the Papall dignity. So that n [...]ne need to wonder, when princely States are abiected to the [...]issing of the Popes See abou [...] lib. 2. ca [...]. [...]. and in the next Sect [...] following, at the letter n. foote, why those Cardinals are admitted to Cardinales admittuntur ad osculum manus & otis Pontifi [...]. I [...]rinu [...] Ies. com. in Act. 6. 3. kisse his mouth amongst whom one was but a Iu [...]us tertius ab Innocentio [...] susceptis insignibus [...]auguratur: is soluti ad omne [...] licentiam animi homo, statim adepta dignitate, q [...]alis esset, omnibus manifestum fecit. Nam cum antiquae con [...]uet [...] [...] vt nouus Pontifex galerum, cui velit suum largiatur, eum iuuem cuidam, cui Innocentio nomen quoque, quod in [...] [...] miae curam gereret, simiae etiam post adeptam dignitatem, nomen retinuit, cognom [...]n▪ etiam suo atque insignibus att [...]b [...] tis, donau [...]t. Quaerentibus verò Cardinalibus, quod indignum hominem ad tantum fastigium [...]uexisset, non inu [...]ba [...]e respondit: Et vos, quid tandem in me meritorum comperistis, quem Christianae re [...]pub. princ. pem constitueretis? Thua [...] [...] Anno 1550. pag. 443. boy, and fitter to keepe an Ape. Howsoeuer, their owne Bishop thought them not so worthie, but that Paulus 4 Pont. Max. cum de me in consacerdotum suo [...]ū collegium cooptando, se cogitare [...] dixerat (nihil hic singo)—immortali Deo gratias immortales egi, quod nuhi tantū, non dicam boni sed mali non perm [...] Christus. Quid faceré Romae [...] menti [...] nescio. [...]p. sc. [...]spenc. ep. ante 6. Tr [...]l. ad Card. Castil. pag. 11. & 12. & com in [...] [...]e thanked [Page 531] God, that being told by the Pope, that he thought to giue him a Cardinalship, he was preserued from that euill.
8 Here we do perceiue a new order, and in it diuerse disorderly Innouations: as namely, that Cardinals, albeit but Priests or Deacons, are preferred before Bishops, although Patriarches; and Prouinciall and Episcopall Councels changed into conclaues and consistories: those ouertopping (in their iudgement) an ordinance of God, by the new inuention of man in the Cardinals, who grew vp by little and little to be an order, which onely both electeth the Pope, and from which onely the Pope elected must be selected: [...]ccundum P [...]nt. Romanū (vt [...] eos recensemus, qui [...]m Ecclesiastica Hi [...]rarch [...]a continentur) existut Cardinales,—pleri (que) in hunc ordinē assumpti sunt viri nobilitatis pro [...]ap [...]a illustres, Regum illustrium affines; p [...]o [...]ndè mul [...]um [...]a [...]it horum purpu [...]a ad [...]plendorem [...]ccle. Rom,—Hos soquuntur (in hac Hierarchia) Episcopi Patriarchales, nempè, qui illis sedibus praeficiuntur, quas [...] Petrus, aut aliquis Apostolorum aliquand [...] obtinuit. Westonus de trip. hom offi [...]. lib. 3. cap. 15. consisting, for the most part, of personages nobly descended: and are accounted the very Hi sunt bases & columuae Ecclesiae SS. vtpotè qui suorum vi [...]tutibus mer [...]torum, Vicarij [...]esu Christi let [...]ra tenent, & illius amplissimi ostij sunt fir [...]ssimi ca [...]dines, quibus totus voluitur orbis.—Hi certè à cardine nomen ducunt, qui v [...]luti in materiali ostio templi duplex est cardinum genus, superius viz. & interius: sic in viuis cardinibus duplex consistit mysterium, superius & inferius, spiritualium viz. & temporalium sedula administratio. Rodericus Samorensis Episc. spec. hum. vita, lib. 2. cap. 7. Basis or foundation of their Ecclesiasticall hierarchy: who, as it were the hinges of Gods Temple, do moderate the Church (say they) both in the vpper and lower, that is, in spirituall and temporall affaires. So that the now Romish manner of gouernment is in effect nothing but an humane Innouation.
Other soure confessed Innouations of Popes, in respect of Councels, and matter of Appeales.
SECT. 3.
9 Some haply will think, that although the Papal election be not of God, yet his office and authority may be from God. This would be examined in both the Extrauag. de Ma [...]orit et Obed. C. V [...]am sauctam. swords, which he challengeth, spirituall & temporall, from the confession of their owne Doctors. Concerning the first, we find their See aboue lib. 2 cap. 10. doctrine of attributing vnto the Pope alone [...]a power of determining any matter of faith, vpon presumption of the infallibility of his owne iudgement, to be but so new, and scandalous, as that it maketh the See aboue lib. 2 cap. 20. Sect. 5. first generall Councels to haue bene supersluous.
10 Secondly, their doctrine which aduanceth a Pope See aboue lib. 1. cap. 2. Sect. 30. absolutely aboue a Councell, to be also See in t [...]e same plac [...], an [...] in l. 2. new, euen after the Councell of Constance, and Basil: and before that time not acknowledged in the Mani [...]s [...]um est ex his, vniuersale Co [...]cilium simplicit [...] esse supr Pap [...], nec amplius de hoc opus est exempla pro [...]rre. Which he proueth out of the Councels of Basil and Constance, Augustine, Gregory, and other Fathers. Card. Cusanus lib. 2. Concord. cap. 17. ad finem. & cap. 18. & 19. daies of S. Augustine, Pope Gregory, and other Fathers and Councels, who liued before the first 600. yeare.
11 Thirdly, in the Synode their doctrine of ascribing onely vnto Bishops the property of Bellar. lib. 1. de Conc. cap. 15. definitiue voices, to be both new and naught, and so esteemed of by their owne Si soh Episcopi vocem (decisiuam) habeant, id demuin fi [...]t, quod Nationi placebit Italicae, quae sola Nationes alias in nun [...]ro Episcoporum aut superat aut aequat. Lo [...]uicus Card. Arelatens. in Conc. Basil. apud Ae [...]aeam Sylu. lib. 1. fol. 13. Nihil prohibet Apostolos imitari.—In Concilio Nicaeno Athanasius, tum Presbyter, solus argumentationes Arianas disturbauit: & Concilio Calcedonensi, &c. Idem Cardinalis, ibid. fol. 12. Cardinall in the Councell of Basil, whereby, through the multitude of Italian Bishops, the Church of God is much preiudiced. Which disparitie of the number of these Italian Bishops, was (as their owne Haec est illa Helena, quae nuper Tridenti obtinuit. Espencaeus Epise. com. in Tit. 1. pag. 42. Bishop [Page 532] obserueth) embraced, as it were, that faire Ladie Helena in their last Councell of Trent.
12 Fourthly, the now assumed prerogatiue of the Pope, to dissolue the Acts of Councels, and therein to challenge obedience, to be new, and so proued from their owne Authors, both by the practise & profession of In Epist. Ambrosij mentio muenitur cuiusdam Epistolae, quam ipse Damasus scripsisse f [...]rtur Iudicibus in Capuana Synodo deputatis, vbi ostendit, sui o licij non esse in causis manū apponcre, in quibus Sy [...]odus praeuenisset. Apad Aeuaeam Syluium de gest. Conc. [...]asil. f [...]l. 6. Tempore Conciliorum antiquorum erant Pontifices similes Patribus Cō ciliorum:—im [...] si benè reuoluuntur iura & historiae apud antiquos Patres, non praesumebant Pont sices decreta Conciliorum it a faciliter & passim di [...]pensare, sed tanquam oracula diuina obseruabant. Paulatim—ad hunc statum deuentum est, vbi nec mala nostra, nec remedia pati possumus. [...]r. Victoria Relect. 4. §. Si quis. pag. 182. Sozimus Papa (Anno 407.) dicit, Contra statuta Patrum aliquid condere, aut mutare, nec huiusmodi Sedis potest authoritas.—Leo Papa (Anno 440.) in Conc. 8. de Canonibus Nicaenis loquens, Necesse est me perseuerantem exhibere famulatum. &c. Card. Cusan. lib. 2. Concord. Cath. cap. 20. ancient Popes, to wit, Damasus, Anno 373. Sozimus, Anno 471. Leo, Anno 440. whereunto hath bene added S. See aboue lib. 1. cap. 2. Sect. 30. Gregory Anno 600: as also concerning the soule of Popedome, which is, See aboue lib. 2. cap. 20. Sect. 6. to will and command vpon presumption of a fulnesse Apostolicall, breathing nothing but a Nos autem (as their owne Ferus doth witnesse) which bringeth into their Buls two words, viz. Quarta Dominica post festum Pentecost. eodem anno 63. Petrus quidam Marcutius Theologus extitit, qui festiuam aduersus Cu [...]iae Romanae abusus Concionem habuit: Aiebat enim abusus in Ecclesia Rom. facilè tolli posse, si duae voculae è medio tollerentur, & in bullis Pontificijs expungerentur, putà, Non obstantibus: sed Romanum Pont. hac in parte ad nostras infirmitates tam proxim▪ accedere, vt passim, & quotidiè antiquos Canones infringat adiectione clausula [...]um derogatoriarum, quas Non obstantias vocitant, teste Gentillet. Exam. Conc. Trid. lib. 4. Sess. 22. num. 29. §. Quarta. non obstante: whereby (althought it was once vsed Alterum (he speaketh of the order of the Rhodes) erat vitium Sodomiticum. Quaestio erat, quomodo, propt. quorundam peccata, totus ordo damnaretur. Ideò Papa Clemens in bulla sua condemnatoria ordinis adiecit hanc clausulam: quanquam de iure non pos [...]umus, tamen ad plenitudinem potestatis dictum ordinem reprobamus. Binius Tom. 3. pag. 1507. peremptorily to a good end) an intollerable hinderance of reforming abuses is wrought, and is, in it selfe, Audiui saepè à doctissimis vin [...],—omnium malorum seminarium esse, summum viz. Pontificem Concilio vniuersali obedire nolle. Orthunius Gratius epist. ad Lect. in fine fascic. rerum expetend. § Adde huc. the very seminary of all euill.
13 Fiftly, what hath bene of late yeares more stood vpon than the mannaging of peculiar cases of conscience, in the Consistorie of the Pope? Notwithstanding, Hoc enim loco Cyprianus peculiares Episcopos inuicem comparat, qui parem potestatem habebant circa sua ouilia. Nec enim tunc erant casus peculiares conscientiae ipsi Pontifici reseruati, proinde quisque poterat, quae alij in sua dioecesi, & ob eam causam partem sui Episcopatus in solidum tenebat. Salmeron Ies. in 1. Pet. 5. disp. 8. §. Et dicendo. in the daies of S. Cyprian (who liued Anno 240.) peculiar cases of conscience were not reserued vnto the iudgement of the Pope of Rome, as their Iesuite Salmeron confesseth, and proueth from the testimony of S. Cyprian. And we haue heard, that their Popes claime of Appeales vnto Rome, in the daies of S. Augustine, was (in the Councell of Africke, wherein S. Augustine had his voice) See aboue, lib. 2. cap. 21. reiected, as both false, new, and vnreasonable. So many, and so maine are the Innouations in this one: whose titles both of Pope▪ & of vniuersall Bishop; whose election by Cardinals only, & onely out of Cardinals: whose pretended office of Infallibility of iudgement, and peremptorie opposition vnto the Councels, in abrogating of their decrees, by a presumption of a commandatory fulnesse of authoritie, which they extend vnto Appeales, and cases reserued: haue bene all acknowledged to be new aberrations from the profession of the ancient Church of Rome, and all (excepting one) to haue bene hatched after the time of S. Gregory, who gouerned that See about the yeare 600 after Christ.
Other confessed Romish Innouations of Popedome against the temporall state of Emperors and Kings.
SECT. 4.
14 Hitherto we haue spoken of the Popes spirituall sword; now the temporall [Page 533] sword, which he also challengeth, is brought vnto the test, and must be tried, by the iudgement of our Aduersaries, what mettall it is made of, and what time, and how it was hammered and framed.
15 We haue seene throughout this Treatise, the now Romish claime to challenge ouer all temporall powers, as a superioritie in place, so also a soueraigntie of dominion in temporall cases, at the least, indirectly: albeit they are not ignorant, that that might be proued by many examples of the best antiquitie, which their owne Bishop hath summarily confessed from that Scripture, where it is written: Rom. 13. 1. Let euery soule be subiect to the higher powers &c: viz. that Omnis anima.] Chrysostomus enarr at; etiam si siue Apostolus sis, siue Euangelista, siue Propheta, siue Sacerdos, siue Monachus: quē illie sequuntur Theodoretus, Theophylactus, Oecumenius, & qui non Graeci? [...]t Gregorius 1. idem & magnus ingenuè agnoscebat Imperatori à Deo cō cessum, non militibus solùm, sed Sacerdotibus quoque dominati, lib. 2. epist. 64 & vtroque tanto posserior Betnardus ad Henricum Senonensem A [...]chiepiscopū epist. 42. s [...]c colligit. Si omnis anima, & vestra &c Espen [...]aeus Episc. in epist. ad Titim cap. 3. pag. 513. Chrysostome, Theodoret, Theoplylact, & all the Greeke Doctors; and in the Latine Church, S. Gregory and S. Bernard, do from hence teach, that euery Apostle, and Prophet, and Priest was commanded to acknowledge a subiection vnto Emperours.
16 But manifold haue bene the Papall preuarications and transgressions in this claime. 1. Now the Pope doth impeach the Emperours authority in calling a general Councell, by Proprium est man. Pontificis. Bellar. lib. 1. de Conc. See here f aboue, lib. 2. cap. 20. appropriating it vnto himselfe, although it is, and must be confessed, that Octo prima Concilia vniuersalia per Imperatores congregata leguntur: & Romanus Pontifex ad instar al [...]orum Pat [...]iarcharum diuales sacras iussiones, pro veniendo aut inittendo ad Concilium, recepisse. Card. Cusanus Concord. Cathol. lib. 2. cap. 25. the first generall Councels were called by the Christian Emperours command.
17 Secondly, Verumtamen quacunque ratione ad Pantificatum pateret ingressus, nemo Apostolicae cymbae gubernacula capescebat, ni prius autho [...]itas Imperatoris intercessi [...]let, vt cap. Hadrianus, Can Synodo 63. dist. mos enim apud veteres inualuerat, longo annorum decu [...]su obseruatus, vt clerus populusue Rom. Pontificem eligeret▪ quo designato, in Imperatoris manu erat, electionem istam raram i [...]ritamvè habere Cap. Agatho dist. 63. & vt collubitum fuit, aut illum admittere comprobareue, aut illo reiecto atque exploso, alterum surrogare, perdurauitue is mos vsque ad Hadrianum, (anno salutis [...]15) qui tanti animi [...]uit, vt initio Pontificatus sui ad senatum populumue Rom, retulerit, ne in creando Pontifice Imperatoris potestas expectaretur, vtque libera essent cleri populique Rom suffragia. Sed huic edicto minimè fuit obtemperatum, permansitue vetus illa consuetudo Pontificis ab Imperatore consirmandi (verba Platinae sunt) in vita Greg. 9. anno 1227. quando Gregor. 9. in gratiam cum Henrico Imperatore redijt, qui cum in Pont. Rom. confirmauit, vt tunc temporis mos erat. Hieron. Balbus Episc. de Coronat. pag. 29. 30. in former times (saith their Bishop Balbus) the election of the Pope was confirmed by Christian Emperours, vntill the yeare 815. at what time Pope Adrian interrupted that custome: albeit afterward it did recouer the former strength, as appeareth in the election of Pope Gregory the ninth, Anno 1227, who after his election was confirmed by the fauour of Henry the Emperour. But what now? Vnde tam noua rerum facies eruperit tantaue labentis Imperij facta sit immutatio? That is (as the question of that Section sheweth) vnde euenerit vt mutato vetere instituto, Imperator confirmetur à Pontifice? Balbus ibid. pag. 30. Now (saith he) there is a new face and fashion of things; whilest as the Emperour hath nothing to do with the approbation of the Popes election, but c [...]ntra [...]iwise the Pope doth confirme the election of the Emperour. Where although among our Ciuilium legum interpretes non desinunt, & causantur astu potius doloue, quàm ex aequo & bono tam ce [...]ta diuturnáque priu [...]legia Cae [...]ares amisisse, & (vt inquiunt Bal. & Albe) ex longa Imperij vacatione atque interregno, nec non potentiâ atque prudentiá summorum Pontificum, atque aliorum Rom. Ecclesiae Praesidum esse ademptum. Sed hi, mea quidem sententiâ, a recta semita declinarunt.—(Then he pretendeth three causes) Imperatores primlegia illa à se abdicàsse, vel ex abusu perdidisse, vel cessante causa priuilegiorum, priuilegium euanuisse. Balbus quo supra, pag. 30 & 31. Aduersaries some impute the cause of this change vnto the ind [...]lgences of Emperours, or policie of Popes; others vnto the abuse of that priuiledge in the Emperours, and other coniectures: yet do all of them liberally confesse (which answereth our question,) that there is herein an immutation and change.
18 Thirdly, in the right of tribute, they do accordingly grant, that Hoc confecto, demendus est scrupulus ex animo quorundam, q [...]i anxiè percunctantur, cùm primaeuo ritu Christian á que institutione, omnes [...]erè vectigales essent Ecclesiae, penderent (que) annuum Imperatori tributum, vt Eccles. Rom. C. Tributum, C. Magnum 9. q. 1. qua ratione factae sint immunes, quis eas tali iugo eximere potuerit? Balbus i [...]id. pag. 31. in [Page 534] the primitiue constitution of the Church, the Churches about Rome were contributarie vnto the Emperour. And they dispute how, and why they should be now free? And not so onely, but afterwards (as their Thuanus noteth) they Nota Ludouici Pij de r [...]ligione decreta. Cum verò temporis successu Pontifices potestate legitimâ abutentes, aua [...]è in Ecclesia grassarentur, Ludom [...]us 9. is qui ob pi [...]tatem & vitae sanctimoniam eximiam, int [...]r Diuos referri meruit, generose restit [...]t, & a [...]no salutis 1267. legem t [...]lit, quae & [...] Pr [...]gma [...]ae non [...]e circum [...]rtur, q [...]â mos priscus in el [...]gend 5 Epi [...]copis, & caeteris Praesulibus intermissus reuocatur, & vllum eo nomine Rom. Pontisici t [...]ibutum per di prohibetur: sed tur [...]us [...] seu potentia, eadem q [...]ae [...], mala mualuerunt, quae postmod [...] Basiliensis Synodi decreto omnino sublata [...]unt. & [...] vectigalia ex b [...]nesicijs, quae vocant exigi vetita. Q [...]am [...]ynodum, quòd Pontificum nin i [...]m poten [...]am [...] ab ipsis pro [...]al [...]a h [...]bitum, Carolus 7. posse à in regni Comitijs Augusto [...]ti Pictonum c [...]nfirma [...]t, [...], quod [...] sanctionem nuncupant. [...]. T [...]m. 1. lib. 6. Anno 1551. pag. 6 [...]2. exacted tribute, and so farre abused the Church thereby, that Anno 1267. by the sanction made by Lewis the ninth, the annuall tithes and tributes which were [...] vnto the Pope, were prohibited: but when yet againe through craft and power the [...] were exacted, by the Councel of Basil they were disanulled, which decree a [...]terwards Charles the seuenth did ratifie in a Parliament.
19 Fourthly, Sed & [...] Christo passo [...] ad Diocietianum per inter [...] illum prope 300. annorum, etsi innumera crudeliaque tormen [...] Christiani passi fue [...] & clades atro [...]iss [...]semel [...] nec [...]tis, al [...]as integris oppidis Christianis subuersis, tamen nu [...]quam [...]nò legitur Christian [...]s, licet pares vitibus & [...] ero [...], vt & armis aduersus leges, rempub. & magistratum, Imp [...]ratorem, securitatem [...] vel tantillum mol [...]tos fuisse vel rebellâsse. Quin hoc ius ferè a [...]gumento se, suamqe [...] nom omnibus an [...]ef [...]rn [...], colendam & amplect [...]ndam quodamodo ducti aemul [...]ti [...]ne, nulla dominandi cupiditate, nullo studio n [...]uarum partium, in ea tam pertina [...]tèr & obnixè perdurarent, & vnico am [...]re Dei, & diuini cultus Christianos se ab eo discerent appe [...]ari, [...] sit hoc pijssimum dogma, vt magistratui pareant Tolessanus de Repub lib. 26. cap. 7. num. 10. from the passion of Christ (saith their Tolossanus) for the space of almost 300 yeares, (in the fiue persecutions made by Emperours) Christians, when they were of equall force to resist, did neuer rebell against the Emperours, nor attempted any faction, but did herein magnifie their Christian profession ab [...]e all other religions through a patient endurance of all extre [...]t [...]es, giuing the world to vnderstand, that they did not ambitiously emulat [...] and affect hono [...]rs and gouernments in this world, but gloried and contented themselues with the interest, which, through hope, they had in Christ. Nay, Nemo sanctorum P [...] trum, vel sc [...]tor alioqui orthodoxus, per totos mille annos & amplius, licet Ecclesia omnibus s [...]o [...]eret copijs, & tyran [...] rum magnus esset numerus, tale quid vnquam vel verbo vel scripto docuisse legitur. Bar [...]lauis lib. 6. cont. Mona [...] [...]. no orthodoxall Father (saith their Barkley, confuting the rebellion against Kings) did by word or writing teach any such resistance for the space of a thousand yeares, although they liued vnder many tyrants, and sometime had sufficient force. Amongst others, Pope Leo is obserued by their Cardinal Cusanus to haue submitted himselfe vnto the penall statutes of the Emperour Martianus. When then, and where shall we find an alteration? Primus Hildebrandus exemplo suo nouo, & omnibus Biblioth [...]ae veteris expo [...] toribus euolutis non muento, nouello s [...]hismate regnum & sacerdotium scindens, primus Sacerdotalem lancem contra imper [...]j diadema ele [...]ans, se, suo (que), exemplo Pontifices [...] contra Principes & excommunicatos gladio accinxit. belloq. qua [...] haereditario, insur [...] exit, vt [...]uxt [...] Prophetam dentibus mordentes pacem praedicarent, vtinam Petrum in feriendo, P [...]t [...]um [...] recondendo gladio imitarentur. [...] Tim. li [...]. 2. Digress. pag. 2 [...]5. See also Tolossanus in the place alledged [...]. 26. cap. 5. The first man we reade of in all ancient story (saith their Bishop Espencaeus) was Hildebrand, (that is, Pope Gregory the seuenth) who making a schisme betweene the Ecclesiastical and temporall state, listed vp his lance against the Imperiall diademe, excommunicating the Emperour: by whose exam [...]le the after Popes were animated to excommunicate Emperours, and raise vp their sub [...]eels against them.
20 [...]iftly, (that we may see how pride hath exalted it selfe) th [...]ir I [...]suite can glory in their Pope, for that Carolus Magnus Ad [...]iam Pontificis P [...]des osculatus est, & alij. Azor. Ies. Instit. Moral [...] art. 2. lib. 5. [...]. pag. 456. Emperours haue kissed his seete. But [...]rre was it (as their Polydore noteth) from the disposition of Volui [...] Cornelius Centu [...]o pedes Aposto [...]i Petri osculari, sed Pater man uctudinis plenus id sien non ed passus, qui eleuans eum ad ped [...] [...]ace [...]tem, dixit, Surge, & ego ipse homo sum, Act. 10. O v [...]cem memorabilem atque sa [...] tarem [...] si benè hodi [...] [...]ese quoque homines tantum esse perpenderent, qui quòd sacerdotio praediti sunt, planè [...] reliquorum mortalium longè post hominum memoriam imperiosissimos dominos praebent, non communes Patres, vti fieri deberet. Polydor. Virgil lib 4. Inuent. cap. 13. pag. 29 [...]. S. Peter, who would l See aboue lib. 2. cap 18. sect. 31. [Page 535] not [...] the centurion Cornelius to fall downe before him: O that our imperious Lords (saith he, speaking of the Popes) would remember themselues to be men, who haue ordained that men should kisse their feet! Masculus Se [...] suorum osculationem quenquam ad nisit: Absit, inquit, vt pedibus meis quisquam oscula figat. Vbi [...] non modo ingenuos [...]etiam summos Monarchas ad oscula, non dico pedum sed calceorum non admit [...], [...]ed qu [...]dam modo cogant. [...]. Which honour Masculus (saith Erasmu [...]) abhorred, but now others (meaning the Popes) compell great Monarch [...]s vnto it. This their Faber Caeterùm quia locum quendam Fabri Iacobi prodentissimi [...] est Benedicti sub illo enim Faber viuebat, in [...]tio huius elogij citauimus; placet eiusde [...] illa notare: Papa in verbis se dicit Seruum seruorum, se nominando, de facto tamen se adorari [...] quod Angelus in Apocalypsi refug [...]t. Videtur autem id dicere, quasi damnans consuetudinem moremue eorum, qu [...]d [...] procu [...]bunt ad pedes Pontificios, vt signum crucis in superficie serici calcei intentum deosculentur: qui [...] p [...]ssimus, nescio, nondum euim omnia legi, sed hoc scio consuetudinem illam Cisalpinis populis minus probat. [...] huius generis ob [...]equia & demissiones natae. Massonius lib. 6. in vita Benedict. 12. fol. 286. a most learned Lawyer (saith their Massonius) did condemne: and Massonius himselfe addeth, that the people beyond the A [...]p [...]s do more mislike this, then doth the people of Italy, which is a nation borne v [...]to this kind of complement. Finally, of latter times their Ipse sp [...]um primum B [...], deinde Romae Iulium Pontificem Rom. eius nominis secundum, splendidissimos agentem [...] hoc, ac p [...], vt cùm Pomperanis aut Caesareanis conferri possent. Verum quid illi ad hanc Petri maiestatem &c. Erasmus. Ann [...]. [...] A [...]t. 5. §. Magis autem. Pope Iulius the second was s [...]ne shewing himselfe in a triumphall solemnity, comparable in maiestie vnto those of Pompey or Caesar.
Other confe [...]sed Innouations in their Popes, in relinquishing the principall function of Pastors, which is preaching.
SECT. 5.
21 So much haue they bene addicted vnto worldly and temporal pompe, and so long a time, that they haue forgotten the proper and principall office of a Pastor, which is, the preaching of the word: for Fuerunt tamé ante haec tempora sanctiss. Patres, qui singulis Dommicis ad populum homilias decla [...]irunt: extant enim ad hunc diem conciones praesertim Leonis, & Gregorij. [...]ffens. Episcop [...], art. 33. §. Quid. before these times (saith th [...]ir Bishop Roffen [...]s) there were of the Popes, who did by Sermons instruct th [...] p [...]e. So they were, but now, Non tenentur Pontifices per se concionati, & Sacramenta ministrare, si iustâ aliquà de causâ impediantur, sed satis est, si curent per alios ista omnia praestari. Bellar. lib. 3. de Pont. cap. 24 §. Adde. although the Popes (saith Cardinall Bellarmine) do not now preach, yet it is sufficient if they prouide that preaching be performed by others.
22 This custome of not preaching is but a babe in Christianitie, and the defence therof a new point of learning in Christs schoole: which their Bishop E [...]peneae [...]s hath largely and religiously discussed by example of antiquitie. Quanquam quid in Rom [...] [...]cclesia superiores Historie [...] obseruarunt, non video, qui cum tot Leonis 1. Gregorij 1. & Innocent. 2. & siqui tal [...]s Romae alij [...]unt Episcopi ijdem & Ecclesiastae, tot ad vrbis Clerum & populum Homilijs conueniat. Leo sanè adeo huius se [...] [...]bitorem agnouit, deue eo neque diffisus est neque erubuit, vt sibi liberum neget tacere, aut fidelibus populis sermon [...] [...] subtrahere: de Pass. Dom. serm. 7. & 11. epist. verò 93. cap. 17. Episcopos tanto pleniori examine disquirendos mandat, quòd fidei praedicandae officium susceperint. [...]spe [...]eu [...] Episc. in 1. Tim. Digress. lib. 2. cap. 2. pag. 255. I do not perceiue (saith he) how this not-preaching can agree with the examples of Pope Leo the first, Gregory the first, and of Innocentius the second, (who liued about the yeare 1130.) besides others, whom historians haue obserued to haue bene preaching Bishops: amongst whom Leo professed that is was not free for him to forbeare this exercise. The same Espencaeus proceedeth: Adeò portenti insta [...] habitum fuisset, si quis se pro Episcopo habuisset, qui non etiam & reipsa verum & proprium hoc Ep [...]copi munus exhibuisset▪ quod hodie plus quam monstri loco haberetur, si quis exhiberet. Ibid. pag. 254. Quotusquisque Pra [...]latorum ma [...]um, mino [...] populum suum docere videtur? an illi ipsi decreti huius authores vnquam docuerunt? quorum exemplo alij ad docendum, aliaue munera sua facienda excitarentur? Certè ex nostratibus Episcopis, qui Tridenti ac Bononiae pars aliquota fuerūt, nemo per se (quod quidem audiuerim) docet. Ludimus ne in re adeò seria? an potius hâc decretorum specie reformationem poscentibus illudimus? Quid emēdationis sperari potest á nobis, nostra tam recens edita non obseruantibus? Noui Episcopos etiam Graecé peritos, qui se vt ad istam docendi seruitutem demittant, ad istas sordes descendant (generosi scil. & excelsi viri) teneri praefractè negant: quòd cum Episcopatus asse cuti sunt, mos is non esset, quasi contra perpetuā Dei legem, vlla hominum praeualuit desuetudo magis quám consuetudo: quos cum omnis omnium temporum natura, Scriptura, Ecclesia, Concilia, Pontifices Caesares, superi, inferi accusent, damnentue, quis est qui absoluat? Ibid. pag. 257. It was no lesse a wonder [Page 536] (saith he, speaking of ancient times) for to be called a Bishop, and not to discharge this duty, thā he is now as rare as a monster, who is seane to performe it. He is yet more bold. And whereas by the Bishops of the Councell of Trent, ses [...]. 4. preaching was defined to be the chiefe office of Bishops: yet what one Bishop do we know (saith he) either greater or lesse of all them who were at that Councell, who is seene to preach? What do we sporting in a matter of earnest? or, vnder colour of making Decrees, do we mocke them who call for reformation? I know some learned Bishops, who standing vpon their gentility, for sooth, and greatnesse, hold it a matter of seruitude and basenesse to be exercised in preaching, because their predecessors were not accustomed thereunto: and thus pretend onely disuse. But who shall absolue thē, whom nature, Church, Councels, Popes, Caesars, and all sorts of men do condemne?
23 The confession of this one particular doth confront the Apologists, who require an exactnotice of the persons & time of euery notorious ch [...]nge; as though it were not sufficient to shew, by the confession of our Aduersaries, when a contrarie custome was not, except we can as precisely expresse their prime originals, as we can tel thē that Gregorius Magnus instituit Rogationes publicas—mense Maio. Massomus in vita Pelag. 2. fol. 105. Gregory was the first who instituted the publike Rogations; and that Iulius 2.—vt se formidabiliorem redderet, barbam sa [...]é prolixam aluit, contra morem maiorum: nullus enim anteà Pontifex barbatus extit erat. Massomus in vita Iulij 2 fol. 278. Iulius secundus was the first, who let his beard grow vnto the full, that he might seeme more terrible; or that Memorabilis est Calendarij Romani correctio, tentata quidem ab antecessoribus eius (Greg. 13.) sed adhibitis ad eam rem insignibus Mathematicis, &c. Massomus in vita Greg. 13. pag. 420. Gregory the thirteenth was the first, who reformed the Calender. But happie had it bene to all Christendome, if they had bene as willing to reforme their doctrines according vnto the forme of pure antiquities: for then should we not find (as is confessed) the Popes ancient subiection acknowledged vnto Emperors, changed into a Soueraigntie aboue them; their being confirmed in their elections by the Emperours, abolished; and an authoritie of confirming the election of Emperours, vsurped: the paying of tribute vnto Emperours ceased, and their exaction of tributes, contrarie to the will of Emperours, intruded: their submission vnto the penall decrees of Emperours buried; & the arming of subiects vnto rebellion against Emperours, defended. Finally, the Popes honouring of Emperours with the titles of my Lord, &c. abolished, and the abasing of Emperours euen to the kissing of their feete, authorized and practized. Can our Aduersaries require either more notorious or more obnoxious alteratiōs, than these appeare to be, whose first authors and times haue bene by our Aduersaries themselues so throughly discouered?
CHAP. XX.
Three other confessed Romish Innouations, viz. in the Order of Eremites, Monks, and Law of single life of the Clergie.
SECT. 1.
ANtonius (liuing Anno 300) See aboue lib. 1 cap. 2. Sect. 39. was the first that professed the Order of Eremites, and instituted others therein as hath bene confessed: which also their Athanasius in vita sancti Anthonij docet, ante Anthonium non fuisse quidem Eremitas. Petreius Confess. Greg. lib. 4. cap. 8. pag. 311. Petreius proueth out of Athanasius.
[Page 537] 2 Ancient Monkes either (as in the daies of persecution) liued vpon the See aboue lib. 1. cap. 2 Sect. 38. labour of their owne hands, or else See ibid. and below at the letter▪ 1. in margine. Monastertes (especially in the daies of peace) were as Colledges for studie, for the replenishing of the Lords haruest with profitable workemen. The Order (as it is sequestred from the conuerse with secular men) had Monachis & An [...]choretis caruit o [...]ninó vetus lex: earuit etiam Ecclesia eo tempore, quo fuit optima, nec tor ceremoniarum rebus impli [...]ita. Agri [...]a le vanit. [...]nt cap. 62 initio. no being in the best times of the Church, See aboue lib. 2 cap. 1. Sect. 33. neither was any vow of perfection prescribed by Christ: but such actions See aboue lib. 1 cap. 2. Sect. 8. at the first were free from the bands of vowes: the Sane Basilius Caesareae Cappadocum praesul, qui circiter annum [...]alutis humanae 383. doctriuae pa [...]iter at [...]ue sanctitatis [...]ummis floruit lau libus, [...] Monachos nouis legibus, vt post annum, quamuis in collegium venislet, si in eo vellet vitae instituto permanere, voueiet se castè v [...]tarum, nihil possessurum, ac dicto praefectorum fore audientem, quo se in perpetuum omni sua abdicaret voluntate. Fuit posteá Basilij decretum iuxtà ab omnibus receptum: quanquam paupertatis votum multò antiquius esse videtur, si Vibano Po [...]t. Rom. credimus, qui amplius annis Basilium antecessit. [...]. Virgil Inuent. lib. 7. cap. 2. pag. 440. first who tied them with bands was Basil, Anno 383. and Ista Augustimana familia prima est ex Monachis mendicantibus: sunt enim quatuor primariae,—& vulgo mendicantes appellantur, qu [...]d religionis causa, vel atque adeò vt in otio viuant, mendicitatē perpetiantur, qui solum precariū quaestum facuint, vnde se sustentent. Verùm ha [...]d scio qua ratione isti Monachi debeant in mendicando [...]emper haerere. quan [...]o satis constat Christum non mendicâsse, & Apostolos non expectâsse ab alijs victum otiosos, scribente Paulo ad Corinth. [...]t laboran us operantes proprijs manibus: ac primos Monachos in Aegypto, teste Chrvsost. exercuisse se manibus laboran do: item D Franciscus, cuius secta longè frequentissima est, voluit suos Monachos victum quaerere manuum labor [...]bus, & non prius ad mendicandum aggredi, quàm laboris pretium esset negatum. Extat in eius Vestamento illud prae [...]riptum. lgitur hinc videre licet, omnes aequè debere Apostoli institutum sequi. Ad rem redeo. Sed ne quidem inirum, si res [...]dubio versetur, vel duae tresvètamiliae ad vnum referantur authorem, cum benè n [...]ultae aliae praeterea sint congr [...]gat ones▪ quae Hieronym August. Benedict, ac quo [...]undam Diuorum regulas adsecuti perhibent, editas. rosite antur, quas tamen tantum abfuerat. vt ipsi institu [...]lent, vt etiam ne tale quid vnquam fortè cogitâslent futurum. Pol. lor. Virgil. lib. 7. Inuent. cap. 3. pag. 4 [...]8. [...]t haec ( [...] of the Carmelites) altera Mendicantium secta. Ibidem. Atque (speaking of the [...]) is quartus mendicantiū coetus. Idem thid. cap. 4. pag. 453. the first Order of begging friers was of the Augustimans. What, shall we thinke that S. Augustine prescribed them this art of begging? No, but it is the wit of See lit. 1. diuerse Orders, to ascribe it vnto S. Augustine, Hierome, Benedict, and other holy Saints, as vnto their authors, who were so farre from ordaining any such rule, that they did not peraduenture so much as thinke thereof. In briefe, See aboue lib. 1 cap. 2. Sect. 38. the now Monasticall Order is degenerated from the ancient forme.
3 Other such like confessions haue our Aduersaries yeelded vs concerning the marriage of persons Ecclesiasticall, as thus: See ab [...]ue lib. 1. cap. 2 and lib. 4. cap. 9. Marriage was permitted vnto them for many hundred yeares after Christ: and See ab [...]ue lib. 1. cap. 2 and lib. 4 cap. 9. hath bene vsed in the Greeke Church vntill this day: See ab [...]ue lib. 1. cap. 2 and lib. 4 cap. 9. the forbidding whereof (before ordination) was in the first Councell of Nice (Anno 325) accounted a new law: the first absolute restraint thereof came (Anno 363) See ab [...]ue lib. 1. cap. 2 and lib. 4 cap. 9. from Pope Syri [...]ius: whose authority notwithstanding, the vse thereof See ab [...]ue lib. 1. cap. 2 and lib. 4 cap. 9. continued (in Anno 1074) in the daies of Pope Gregory the seuenth: vnto whom, commanding euery married Priest to put awav his wife, the Clergie of Decretum etiam tale fuit, Presbyteri vxores non habeant, habentes ver [...] aut dimitrant, aut deponantur, nec quisquam omnino ad sacerdotium admittatur, qui non perpetuam continentiam, vitamue coelibem profiteatur. [...]ambertus Seaffuneburg. Anno 1079. Aduersus hoc Decretum in [...]remuit tota factio Clericorum, hommem plan [...] haereticum (viz. Greg. Papam) & vesam dogmatis esse clamitans, qui oblitus sermonis Domini [Qui potest eapere, captati] & Apostoh, [Qui se non continet, nubat, melius est enim nubere quàm vri,] violentâ coactione homines viuere cogeret ritu Angelorum, & dum consaltum cursum naturae negaret, fornicationi & libidini fraena relaxaret. Idem, Anno 1074. Italy made resistance, calling his command hereticall: and when in Eodem anno (nempe. Anno 110▪) Anselmus Archiepiscopus Concilium tenuit apud Londinum, in quo prohibuit vxores Sacerdotibus Anglorum, ante i non prohibitas; quod quibusdam mundissimum visum est, quibu'dam periculosum, nè dum munditias maiores viribus appeterent, in immunditias horribiles ad Christiani nominis summum dedecus inciderent. Henr. Archidiac. Huntingd. Angl. lust lib. 7. pag. 378. Francofur [...]i, Anno 1601. England such marriages were prohibited by Anselme (Archbishop of Canterbury) Anno 1100, it was then said, that • they had not bene forbidden before that time. Finally, the first decrees enacted against contracts made Cùm igitur haec matrimonij contractio post ordinationem solo statuto prohibeatur, & exempla prisca extent, quae testentur huiusmodi statuta non tam anxiè obseruata fuisse, qum ob Ecclesiae necessitatem aliquando relaxata fuerint, quis non conced [...]t in extrema hac Ecclesiae necessitate, hoc idem hodiè fieri posse? C [...]ssander Consult. art. 23. pag. 201. after ordination, were no diuine ordinances, nor so strictly and seuerely obserued [Page 538] in ancient times, when they iudged it See aboue lib. 2. cap. 1. Sect. 6. vnlawfull to dissolue such a marriage, although it were made after a vow. As for the erection of a See aboue lib. 1. cap. 2. Sect. 36. in the margent, at the letter, m. stewes by Pope Sixtus, it is noted to haue begun in these latter times.
4 By these so many confessions of our Aduersaries, we vnderstand of manifold Innouations and changes, as of labour into idlenesse, liberty into bondage, marriage into diuorce; and by occasion hereof, order into much disorder and adulteries, as the often complaints of their owne Doctors See aboue lib. 1. cap 2. Sect. 33. haue publikely reuealed.
CHAP. XXI.
Of diuerse confessed Nouelties, both in the number and nature of Romish Sacraments, of Confirmation, Mariage, Extreme vnction, and manner of absolution.
SECT. 1.
THeir number of At Trent. See Bulla Pij 4. proformaiuramenti, annexed vnto the Councell of Trent. seuen Sacraments, now canonized in their late Creed, was not determined (say they) vntill the daies of See aboue lib. 2 cap. 26. Sect. 4. & 5. Peter Lombard, who liued Anno 1151, after Christ. And because See ibid. none but Christ onely can institute a Sacrament, this orthodoxall position must disanull diuerse of their supposed Sacraments, to proue them to be vnproperly so called, whilest that their See ibid. Schoolemen Alensis and Holcot haue denied Confirmation to be from Christ his institution (yea or else from the Apostles, Gabriel Biel annot. in 4 sent. dist. 7. §. D. tres contrariae de ca sunt sententiae: Nam Alexander Hales & Bonauentura docent Sacramentum hoc (speaking of Confirmation) neque à Christo, neque ab Apostolis institutum: sed ab Ecclesia in Cōc. Meldensi. Contrà, quidam Doctores asserunt hoc Sacramentum institutū & ministratum ab Apostolis. Teste nostro Gomaro Spec. Eccles. pag. 146. said their Gabriel and Bonauenture.) The same their Hugo, Lombard, Bonauēture, Alensis, Altisiodorus haue See aboue lib. 2. cap. 26. Sect. 5. affirmed of Extreme vnctiō: which Ibidem. in the primitiue Church (by the iudgemēt of their Cassander) was not so extreme. Matrimony also was held by their See aboue ibid. Durand to be no proper Sacrament: and so was it accounted (as Imò haud scio an hoc Sacramentum sep [...]mum à veteribus fuerit cognitum. Primùm quod Dionysius enumer ans nominatim singula, & singulorum vires, ritus, ac caeremonias explicans, de Coniugio nullam facit mentionem; Nam quod causantur quidam, comprehendi sub Sacramento Ordinis, id tale est, vt efficiat, ne nihil respondisse videaris, cùm omninò nolueris obtumescere. Erasmus annot. in 1 Cor. 7. pag. 37 [...]. Erasmus suspecteth) in the opinion of Antiquitie: and the like was the iudgement of the Et de his quoque septem Sacramentis certum est, ne ipsos quidem Scholasticos existimâsse, omnia ea [...]què propriè Sacramenta vocari: Nam & de Confirmatione quidam scripserunt, gratiam Confirmationis non esse vniuocè gratiam cum illa, vt quae ideò tantùm instituta sit, vt habitum fidei fortiorem reddat, non autem vt habentem digniorem reddat vitâ aeterná De Matrimonio verò, non modò P. Lombardus negauit in eo gratiam conferri, sed longè post cum Durandus diserte inquit, Non esse Matrimonium vniuocè Sacramentum, sicut alia Sacramenta nouae legis; nam nec conferre gratiam, non haben [...]: non esse itaque Sacramentum propriè & strictè dictum. Cassander lib. Consult, art. 13. in fine. Schoolemen concerning Matrimonie and Confirmation. Therfore, notwithstanding the colour of antiquitie, which our Aduersaries shall cast vpon them by the naked name of Sacraments, which was giuen by Fathers vnto a score of such like figuratiue resemblances, these their confessions telling vs, that they were not instituted by Christ (who onely hath bene acknowledged to haue power to ordaine a Sacrament) do warrant our iust exception against their pretence of antiquitie, by saying with Christ: From the beginning it was not so.
[Page 539] 2 And why may not we say as much of their manner of absolution, Videatur fortasse cuipiam ante de Absolutione agendū fore, quem admodum & nunc temporis vsus Ecclesiasticus habet: verùm ipsum rerum ductum atque ordinem naturalē, tum propter sui perspicuitatem, [...]um lucem quam rebus alioqui obscurioribus a [...]undit, libentèr insequimur. Adde quod & apud veteres Absolutio, nisi satisfactione purgatis ferè non impartiebatur. [...] Pano [...]. lib. 4. cap. 70. pag. 387. See this [...] aboue, lib. 2. cap. 15. Sect. 4. wherof they acknowledge, that (contrary vnto the ancient and common custome) they now giue absolution, before the penitent haue made his satisfaction; a course very preposterous. And how can they truly esteeme of their oyle vsed in Confirmation, as a necessary and essentiall part of the Sacrament, knowing that Vnctio autem absque dubio est necessaria necessitate Sacramenti, licet Apostoli, ex diuina dispensatione, sola manuum impositione confirmabant; huius Sacramenti forma est ista: Consigno te signo crucis, & confirmo te chrismate salutis, in nomine Patris, & Filij, & Spiritus sancti, Amen. Tolet. Cardin. Instruct. Sacerd. lib 2. ca [...]. 24. pag. 386. As for his conceit of Dispensation, it is but his priuate fancie. it was not vsed by the Apostles? Neither may they be thought to be sparing in inuenting Sacramentall rites, who Propriè ordines ab Episcopo ordinati, & qui ad certum ministerium sacrificio diuino ministrandum referuntur—septem numerantur: Sacerdos, Presbyter, Subdiaconus. Bellar. lib. 1. de Cler. cap. 11. ordained a sacred order of Subdeaconship, which De Subdiaconis siletui, quorum tunc ordo haud sacer erat. Polyd. Virgil. lib. 5. In [...]nt. [...]ap. 4. pag. 316. and so also saith [...]spencaeus. was not accounted sacred in the eldest times.
3 Other their Sacraments we do not disproue, because our present scope is to say no more, than which we may euince by the confessions of our Aduersaries: who haue (as may appeare) borne witnesse vnto fiue Innouations in foure supposed Sacraments. And why may not they be suspected to haue innouated in the doctrine of the will of Christ our Testator, who haue made bold thus to adde vnto his seales? From vnproper Sacraments, we proceed vnto a most proper one, which is the Eucharist, shewing examples.
CHAP. XXII.
Of other confessed Romish Innouations in the doctrine of Transubstantiation: of the witholding the cup from the people: of not breaking of the bread: of restraining men from taking it with their hands.
SECT. 1.
SVperstition is an Hagarine, which is naturally more fruitfull then is the truly espoused religious profession: which may be discerned in all points of worship, but especially doth it discouer it selfe in the Sacrament of the Eucharist. The first point (which hath bene mentioned) is the new Romish Transubstantiation, founded (in their opinion) vpon those words of Christ, This is my bodie: Scotus lib 4. Sent dist. 11. q. 3 apertè docet neque ex Scripturae, neque ex Patrum sententijs nos adigi, vt Transubstantiationem statuamus:—Immò ingenuè Scotus hanc fidem.— Which sence (saith their Scotus) we cannot be brought to beleeue, either by any plaine place of Scripture, or sentence of ancient Fathers. What need we more? Yet Scripture is so little fauourable vnto their exposition, as that their Ex solo Rom. Ecclesiae decreto (cui in hac restare oporteat) esse introductam.— Scotus, Caietanus in 3. Thom. q. 75. art. 14. satetur, praesentiam illam in Sacramento, quam tenet Ecclesia Romana, ex ipsis verbis Christi, [Hoc est corpus meum] non posse demonstrari, nisi etiam accesserit Rom. Ecclesiae interpretatio siquidem optimo iure alium sensum admittere possint, non secus ac haec verba Apostoli, [Petra erat Christus:] Caietane, Durandus quoque fatetur, non posse obiectionibus, quae siunt contra illam, satisfieri, nisi ad Ecclesiae Rom. determinationem confugiatur.— Durand, His astipulatur Biel lect. 41. in Can. Missae: istum difficilem intellectum verborum Christi de Transubst. tenendum esse dicit, propter solam Ecclesiae determinationem, non obstante quòd Scripturae possunt exponi secundum intellectum faciliorem. Teste Hospimano, lib. 4. de re Sacrament. cap. 9. pag. 410. Ille modus qui ponit substantiam panis remanere, nec repugnat rationi, nec authoritati Bibliae, ait Petrus Aliacensis in 4. Sent. q. 6. Hospin. ibid. pag. 411. Biel professe, that except they had bene preoccupated [Page 540] by the interpretation of the Romish Church, they could not haue yeelded vnto it. And the iudgement of the ancient Church of Christ is so fully repugnant thereunto, that Erasmus doubted not to call Transubstantiation a doctrine Erasmus in 1. Cor. 7. See aboue. lately brought into the Church. This latenesse is expressed by their forenamed Scotus, See aboue Cap. 10. Sect. 3. not to haue bene before the Councell of Laterane: whereunto their Ex hac fidei doctrina colligitur primò, corrigēdos esse Scholasticos, qui hanc doctrinam de Cōuersione hâc, seu de Transubstantiatione, non admodum antiquum esse dixerunt, inter quos sunt Scotus D. 10. q. 1. §. Quantum ergo ad istud argumentum. Et Dist. 11. q. 3. Et Gabriel lect. 41. in Can. Suarez Ies. quest 75 art. 5. disp. 50 Sect. 1. Tom. 3. Gabriel Biel hath yeelded his assent. Not to repeate either the inbred contradictions of the See aboue lib. 2. cap. 2. Sect. 28. doctrine it selfe, or the other which were Ibid. Sect. 29. accessarie in the defenders thereof: by both which it hath bene demonstratiuely confuted.
2 This former doctrine of Transubstantiation hath begotten another yongling, which they call C [...]nc. Trid. Sess. 3. concomitancie: wherein is taught, that a man in eating the one part, which is the bread, betokening Christ his bodie, doth consequētly drinke his bloud, which is signified by the wine: as though herein the Communicant receiued not onely (which may be confessed) totum Christum, but euen totum Christi. But their other Author yeeldeth vnto vs the consent of See aboue Cap. 16. Sect. 3. innumerable ancient writers both Greeke and Latine, who practized the administration of the Eucharist both in bread and wine, vnto the people: and among other their inducements hereunto, they did alledge the Tùm quia in Sacramēto sanguinis peculiarem quandam virtutem & gratiam hoc vini symbolo significatam esse credebant: tùm obrationes mysticas huius instituti, quae à veteribus variè adducuntur, viz. ad repraesentādum memoriam passionis Christi in oblatione corporis, & estusione sanguinis, iuxtà illud Pauli, Quotiescunque, &c.—Item, ad significādam integram refectionem siue nutritionem, quae cibo & po [...] constat, quomodo Christus inquit, Caro mea verus est cibus, & sanguis meus verus est potus, &c. Item ad designandam redemptionem, & tuitionem corpons & animae, vt corpus pro salute corporis, & sanguis pro salute animae, quae in sanguine est, dari intelligatur; ad significandum quoque Christum vtramque naturam assumpsisse, corporis, viz. & animae, vt vtramque redimeret. Cassander Consult. Art. 22. mysticall significations of these two elements. 1. in expressing the memory of Christs passion, in the crucifying of his bodie and in the effusion of his bloud. 2. In betokening mans perfect refection and nourishment, which consisteth not onely in [...]ating his bodie, but also in drinking of his bloud shed for mans redemption. Whereby we (notwithstanding the opposite interpretations) may collect this meaning of Antiquitie, viz. that the reall things which are receiued, are to be expounded by the symbols and signes of receiuing: but the sacramentall manner of administration doth expresse the separation of Christs body crucified, from the bloud which was shed; and our distinct maner of eating and drinking, doth explicate the two parts of our spirituall refection in his bodie and bloud: so that the doctrine of concomitancy confounding these distinct signes and obiects of the Eucharist, may seeme to contradict the iudgement of innumerable ancients. Finally, our Doctor hath painted out Aquinas (who liued about the yeare 1300.) for the See aboue lib 4. cap. 15. first author of concomitancie, which was willingly passed ouer by these Euen when they answered other instances of D. Whitaker out of the same place. Apologists without any replie or exception.
3 A third puny Romish custome (alreadie mentioned) is Quod ad communicandi ritum pertinet, doccant Parochi sanctae Ecclesiae lege interdictum esse, ne quis (sine Ecclesiae authoritate) praeter Sacerdotes corpus Domini in sacrificio conficientes, sub vtraque specie Eucharistiam sumat. Catechis. Rom. part. 2. ca. 4 num. 50. the withholding the cup from the people in the administration of the Eucharist: which we take to be contrarie to the example of Christ, and primitiue antiquitie. And although our Aduersary Ecchius would not remember that this hath bene at any time changed in the Romane Church, yet is he therfore Nequeo satis mirari Iohannem Ecchium, virum al [...]oqui insigni memoriâ praeditum, qui in Apologia Principum Catholicorum seribit, se non meminisse legere in Rom. Ecclesia Eucharistiam sub vtrâque specie communicatam Laicis.—Mirum si non mem [...]crit, &c. Cassand. Consult. art. 22. p. 169. maruelled at by their Cassander. And indeed this his obliuion may be reckoned among those [Page 541] maruels, which we call monsters, it is so altogether deformed; as appeareth not onely by the instances vsed by the same Cassander, but also by the further See the testimonies following. confessions of their Lyranus, Cardinall Bellarmine, and later Councels, granting vs the antiquitie of the vse of both kinds from the example of Christ his first institution, and from the custome of the primitiue Church: the continuance whereof was seene in the first 300 yeares, in and after the daies of S. Huiusmodi consuctudo perseuetauit [...]on solùm tempore Martyrum, quo [...] Cyptianus Dominico exemplo confortandos censuit, sed etiam tempor [...] pacis Ecclesiae. Caietanus in 3. part. Sum. Thomae. q. 80. art. 12. Sect. 2. Thu obiection he doth not wholy denie, but saith, Alicubi iuit hoc consultum, alicubi non. Ibid. Cyprian; and other 300 after that, in the time of S. Greg. See aboue lib. 1. cap. 2. Obserue therewith these his other testimonies, Hom. in Euang 22. In Psal. 6. poenit. & Dial. lib. 3. c. 36. Gregory. But our paines in further inquisition shall not neede, seeing we haue at hand so full and open a confession of our Aduersaries, affirming of both the Greeke and Latine Churches the See aboue lib 4 cap. 16. Sect. 3. continuance hereof for a thousand yeares after Christ. As for the Church of Rome, it was not generally possessed of the contrarie custome vntill a little before the Councell of Constance, as their Iesuits See ibid. Costerus, Coepit autem ea consuetudo in Ecclesia Latina esse generalis non multò ante tempora Concilij Constantiensis: in quo tandem p [...]o lege ab omnibus eam consuetudinem esse habendam, decretum est. Quod rursus est constitutum in Conc. Basiliensi, & Tridentino. Greg. de Valent. de legit. vsu Sacr. Euch. cap. 10. §. Coepit autem. Valentia, and their Author Vt in vtraque specie Communio non prorsus abolita sit—vsque ad Annum amplius 1300. donec haec consuetudo, in altera specie communicandi populi totam Ecclesiam Latinam penè inuasit.—Quae consuetudo cum eam nonnulli vt netarram condemnarent, [...] Conc. Constantiensi & Basiliensi probata & sancita fuit.—His qua; s [...]prà diximus, ration: but incitati (Catholics) summodesiderio potiundi Dominici calicis incenduntur, omnibusue modis contendunt, vt hoc salutare Sacramentam sanguinis Christi, vni cum Sacramento corporis, iuxta veterem & multis seculis perpetuatam vniuersalis Ecclesiae consuetudinem redu [...]atur. Cassander Consult. art 22. pag. 168. Cassander haue affirmed. Thus haue we the continuance of that custome, for which we pleade, during the space of more than 1000 yeares: and can they require a more notable Innouation than this?
4 Notwithstanding, that we may furthermore discerne what little grace the primitiue antiquitie can find among our Aduersaries, we onely require them to deliuer their meaning, as they shall be cited to answer. First, their Bishops of the Councell of Constance, opposing the latter custome vnto the former; Licet in primitiua Ecclesia huiusmodi Sacramentum reciperetur á fidelibus sub vtiaque specie, posteà à conficientibus sub vtraque, & á Lacis tantummodo sub specie panis suscipiatur,—&c. Then opp [...]sing the contrarie custome: Vnde huiusmodi consuetudo ab Ecclesia & sanctis Patribus rationabiliter introducta & diutissime ob [...]etuata, sit habenda pro lege. quam non licet reprobare, aut sine Ecclesiae authoritate pro libito mutare—Sub poena exommunicationis, vt effectualiter puniant eos qui communicando populum sub vtraque specie panis & vini, exho [...]tati fuerint, & sic faciendum esse docuerint. Conc. Constant Sess. 13. Although (say they) both kinds were receiued in the primitiue Church, yet afterwards the custome of onely one kind came in, which is now to be kept for a law, vpon paine of excommunication against all them, who shall teach or practise the contrarie. And their Fathers of the Councell of Trent, Etsi Christus Dominus in vltima Coena venerabile hoc Sacramentum in panis & vini speciebus instituit, & Apostolis tradidit: non tamen illa institutio & traditio eò tendunt, vt omnes Christi fideles statuto Domini ad vtramque speciem accipiendam astringantur. Conc. Trid. Sess. 21. cap. 1. pag. 122. Although (say they) Christ deliuered both kinds vnto his disciples, yet did he not giue any commandement that all the faithfull should be likewise partakers of both. And Si quis dixe [...]t sanctam Ecclesiam Catholicam non iustis causis & rationibus adductam fuisse vt Laicos atque etiam Clericos non proficientes sub panis tantummodo specie communicaret, aut in eo errâsse, Anathema sit. Ibid. Sess. 21. cap. 2. if any shall say, that the Catholike (meaning the Romane) Church hath not altered this custome vpon iust causes, let him be Anathema.
5 Shall we be so bold with our Aduersaries as to make knowne their iust causes? One is (as they pretend,) Christus institui: quidē sub duplici specie, sed non iussit da [...]i omnibus sub duplici. Ecclesia vetus ministrabat sub duplici specie, quando Christiani erant pauci, & praetetea non omnes accipiebant vtramque speciem:—erescente autem multitudine, magis ac magis apparuit incommodum, ac paulatim desijt vsus sub vtraque. Bellar. lib. 4. de Euch. cap. 24. §. Neque. because in the ancient Church Christians were not many, but as the number of professors did increase, so by the experience of inconuemences, that ancient custome did by little and little decrease. The second, [Page 542] Mouit & quidem vehementer irreuerentia & profanationes tanti Sacramenti, quae vix euitari possent in tanta multitudine, &c.] Bellar. ibid. cap. 28. in fine. In primitiua Ecclesia sub duplici specie dabatur, modò sub vnica, propter periculum effusionis sanguinis. Lyranu [...] in 1. Cor. 11. because of reuerence, lest that by spilling something, the Sacrament might be profaned: the third, Tertium incom modum est, quòd multi abho [...]rēt à vino. Bellar. quo suprà, cap. 24. §. Tertiū. because many detest wine: the fourth, Quartum est penuria vini, siquidem in multis reg [...]onibus vinū non crescit. Ibid. § Quartum. because in many places there is want of wine: the fift, Mouit vniformitas & concordia populi Christi [...]ni—nam q [...]i vinum non ferunt, vt abstemij, aut alij q [...]i comparare vinum non possunt, cogerentur nunquam aut ratissimè communicare. Bellar ibid. cap. 28. §. Tertio. because this begetteth an vniformitie in the Church with persons abstemious, & with those that want wine: the sixt, Esset periculum in falsae credulitatis inductione—primò quod tanta esset dignitas Laicorum circa sumptionem corporis Christi, sicut Sacerd [...]tum. Gerson contra haeres. com. sub vtraquesp. Tom. 1. num. 17. apud Hospinian. because otherwise the Laity partaking both kinds might seeme to be equalled in dignity with the Clergy: the seuenth, Quia videret eam ab haereticis ex errore oppugnari:—qui negabant concomitantiam. Bellar. quo supra. §. Secundò. because by this the opinion of concomitancie is maintained: the 8. (these two last serue rather for maintaining of that custom now altered) Ratio sumi potest ex consensu & testimonio Ecclesiae posteriotis; nam constat ab annis plus octingentis fuisse vsum in quibusdam Ecclesijs Communionis sub vna specie, etiam in publico coetu fidelium. Bellar. lib. 4. de Euch. cap. 24. §. Quinta ratio. Primò mouit Ecclesiam consuetudo iam recepta consensu gentium. Ibid. cap. 28. §. Iam. because of the cōtinuance of the custome of one kind in diuerse Churches now for the space of 800 yeares: the 9. Deinde, si latam legem quam plurimis retrò annis consuetudo iucundissimam effecerat, nulla euidenti necessitate conuellatis, Patres; suspica [...]i multis in mentem veniet, aut vos illam temere nullo consilio tulisse olim, suscepisseue, aut susceptam cum ratione, & seruatam diutiss [...]è in Christiana republ. nullâ vel causâ, vel ratione pro nihilo ducere: quo nihil fingi potest grauitate vestra, aut huius amplissimi ordinis maiestate magis indignum. Gaspar Cardillo Orat. ad SS. Synod. Trident. habita, anno 1562, as he is set downe by the first Gallobelgicus Tom. 2. lib. 7. pag. 113. because if the law made against ministring in both kinds should be altered, some men would thinke that the Church had erred in her constitution.
6 What shall we say to these arguments? what? Nothing else, but that so many reasons are but so many reproaches against the wisedome of reuerend Antiquity: the first; as though there had not bene many Christian communicants in the primitiue Church, when notwithstanding Tertullian euen in the daies of extreme persecution, durst boast (against the tyrannie of infidels) of the innumerable number of visible and constant Christians, saying, Externi sumus, & vestra omnia impleuimus, vrbes, insulas, &c. Tertull. Apolog. We fill your Cities and Isles, &c. How much more were the starres of this firmament (the Church of Christ) in the peace thereof, whilest the most of Africke, Asia, and Europe were professors of the faith? To the second, as though the reuerēd, martyred, & Apostolical age wanted reuerence due vnto Christ his institution. To the 3. 4. & 5. as though those former times for 600 years, & many thousand places of many thousand miles distāce, should differ from these latter ages in natural tast and vse of wine. To the sixt; as though in this Christian cōmunion there were any respect of persons with God, to esteeme the Clergy more worthy herein thā the Laity: the anciēt Fathers do admit Est autem vbi nihil differt Sacerdos à subdito, vt quando fruendum est horrendis mysterijs: similiter enim omnes, vt illa percipiamus, digni habemur. Non sicut in veteri lege, partem quidem Sacerdos comedebat, partem autem populus, & non licebat populo participem esse eorum, quorum particeps erat Sacerdos: sed nunc non sic, verùm omnibus vnum corpu [...] proponitur, & poculum vnum. Chrysostom. homil. 18. in 2. Cor. 8. Tom. 4. Tremendus hic calix pati cunctis conditione est traditus. Theoph in 1. Cor. 11. in verba, [Hoc facite.] no difference betweene the Priest & the people in participating of this Sacrament. To the 7. as though one error were to be supported with another. To the 8. as though (this is the hinge of the whole cause) a new custome were to be preferred before the old & Apostolical; and the consent of the now Romane Church, which is but a part of Christendome, before the generall cōsent of the Greeke & Romane Churches of former times: or the cōtinuance of the new custome in some Churches for 800 yeares, before the endurance of the primitiue and generall custome for the space of more than a thousand: euē in Romish countries, and in the See aboue lib. 1. cap. 12. Sect. 2. f. Greeke Church vntill this day. To the ninth; as though they might erre, lest they should seeme to haue erred.
[Page 543] 7 Yet lest any may thinke, that in this last part we beg a principle, imputing an errour vnto that custome, which cannot be proued; we are willing to referre our selues vnto our readers iudgement, maturated and rectified by obseruations arising out of the iudgement of Popes, and our Aduersaries owne confessions.
8 When the Manichees did heretically beleeue that there was an euill spirit in wine, and did therefore abstaine from receiuing the cup, Pope Leo (Anno 450) noted this practise for Sanguinem redemptionis nostrae omninò haurire declinant. [...]eo serm. quadrag. 4. speaking against the heresie of the Mani [...]hees. sacrilegious: and Pope Gelasius condemning such communicants, said, Comperimus quo d [...]m, [...]umpto tantùm corporis sacri portione, à Calice sacrati cruoris abstineant, qui proculdubio (quoniam nescio qua superstitione docentur astringi) aut integra Sacramenta ac [...]ipiant, aut ab integris arceantur: quia diuisio vnius & eiusdem mysterij sine grandi sacrilegio non potest pertienire. Gelasius de consecrat. D. 2. C. Comperinius. Wherein he condemned not onely the Priests, but also [...]th [...]r communicants, as may be colle [...]ted out of Bellarm. lib. 4. de Euch. cap. 26. Either let them take the whole and perfect Sacramēts, or let thē receiue no part at all; for without great sacriledge they cannot be deuided.
9 Yea and their Schoolemen did not spare to say, that In primitiua Ecclesia omnes qui celebrationi Missarum intererant, singulis diebus communicare solebant, eò quod Apostoli omnes de Cali [...]e biberunt, Domino dicente, Bibite ex hoc omnes. Durandus in Ration. lib. 4. cap. 53. pag 381. in the primitiue Church, all present at the Communion did participate of the cup, because, at the first institution, all the Apostles did so, by the commandement of Christ, saying, Drinke you all of this: which vse was practised in the assemblies vnder the Apostles, of Omnes sine distinctione, Act. 10. In verita [...]e comperi, quia non est acceptor personarum Deus. Brel. in Can. Lect. 52. apud Hospinian. all, without distinction, because there is no respect of persons with God: that Qui solam hostiam recipit, non plenum sacramentalitèr recipit Sacramentum.—Etsi enim in hostia consecrata Christi sanguis fit, non tamen est ibi sacramental ter, eò quod panis corpus, non sanguinem, & vinum sanguinem significat, non corpus. Durandus lib. 4. cap. 55. teste Hospinian, hist. Sacrament lib. 4. pag. 374. Licet, inquit, illa sumptio, quae est in accipiendo sub vna specie, sufficiat: illa tamen, quae sub duabus, est maioris meriti, tum ratione augmentationis, tum ratione fidei dilatatioris octualis, tum ratione sumptionis completiotis. Alex Alens. q. 53. teste Hospin. ibid. pag. 457. §. Scholastici etiam. Albertus Magnus in 4. Sent. dist. 8. art. 13. ait, Duplicem esse in hoc Sacramento perfectionem: Christi ipsius, & Sacramenti, secundùm quod veniat in vsum fidelium. Priore modo dicit verum esse, Christum esse perfectum, sub vtraque specie: secundo modo videri sibi falsum: quia non perfect [...] signetur & causetur vsus fidelium, & vnitas corporis mystici, nisi duplici signo: & ideo virtute Sacramenti oportere vtrumque habere. Ex Hospin ibid. the receiuing in one kind onely, wanteth the perfection of a sacramentall receiuing, wherein Christs bloud is not sacramentally taken: and is of lesse worthinesse than the other, both in regard of faith, and manner of receiuing: seeming to be so requisite vnto the Bohemians, that Testatur Alexander de Hales, Quosdam religiosos peti [...]sse & institisse, vt sub vtraque specie sumeretur Sacramentum. In 4. Sent. q. 53. Teste Hospin. quo suprà, pag. 374 religious men (about the yeare 1230) did instantly desiere it: that after the Councell of Constance (which Alexander Halensis obijt Anno 1245. Posseuinus Ies. apparat was Anno 1414) the Bohemians spared not their best bloud in defence of this Sacrament of Christ his bloud: that in the Councell of Trent (about the yeare 1562) it was countenanced by the Dum maior eruditorum Episcoporum, eaque potior pars in eam sententiam conans pe [...]ibus iret, vt laicis calicem concedendum esse iudicaret: alij magna contentione resisterent, ne quid incommodi tantus dissertationum ardor coeptis de morum & opinionum reformatione, rebus afferret Cassander Episi. praesixa Tract. de Commun. sub vtraque specie, apud Hospinianum. greater part of Bishops: that after this Councell it was greatly Neque verò mirum est, si rudis & imperita multitudo in cum erro [...]em induci potuit, vt sine magno conscientiae scrupulo à calice ab [...]inere se non: osse persuasum habeat: cum etiam peritiss [...]mos & maximè pios ac Catholicos viros eam sententiam multis rationibus tue [...]i videamus, vt sub vtraque, qu [...]m cum alterutra tantùm specie cōmunicantes, ma [...]orem consequi gratiam arbitrantur: vestr à isti misericordiâ digni sunt Patres sanctissimi Ex scripio D. Caesar. Oratorū ad D. S. Conc. Trid. Legatis, in lib. Gallico, which is instiled, Actes du Concile de Trente, pag. 214. affected and approued by (as they wil be called) the most godly and learned Catholicks.
10 So that if the Apologists require of vs notes of resistance against this so notorious alteration, they may be satisfied to know that this was sufficiently oppugned by their owne Popes, who called the receiuing of this Sacrament in only one kind a Speaking against the Manichees maner of cōmunicating, who were not Priests, but of the La [...]ks; and so [...]med it not in respect of their opinion, which he would haue called Heretical, but in respect of violating the Sacramental institution, and therfore named it Sacraledge. sacrilegious diuision. Secondly, by the religious in the [Page 544] daies of Alensis. Thirdly, by the Bohemians, suffering persecution in that behalfe. Fourthly, by the greater part of Bishops in the Councell of Trent. Fiftly, by the contrarie wishes and desires of many learned and godly. Lastly by the continued ancient custome of the Graecians vnto this day. And all this by all these; notwithstanding the Romish pretence of inconueniences for patronizing their confessed Innouation and change.
11 We haue yet reserued to this last place, one memorable answer of their Cardinall Cusanus, thereby to shew the desperatenesse of their cause. He being vrged with the commandement of Christ in defence of the ancient and necessarie vse of both kinds, doth thus euade; Dicesfortassis: Ecclesia hodierna non ita ambulat in ritu cō munionis, sicut ante ista tempora, quando sanctissimi viri vtriusque speciei Sacramentū necessarium esse vi p [...]aecepti Christi, & verbo & opere astruebant. Potuit ne t [...]nc Ecclesia errare? Certè non; quodsi non, quomodo id hodiè verum non est, quod tunc omnium opinione affirmabatur, cum non sit alia Ecclesia ista, quim illa? Cert [...] hoc te non moueat quòd diuersis temporibus alius & ali [...]s ritus Sacrific [...]orum, & etiam Sacramentorum stante veritate, inuenitur, Scipturasue esse ad tem pus adaptatas, & variè intellectas, ita vt vno tempore secun dum currentem vniuersalem ritum exponerentur; mutato ritu, iterum sententia mutaretur. Card. Cusanus Epist. 2 de vsu Commun. ad Bohemos, pag. 833. Scriptures (saith he) according vnto their diuerse occasions of times, are to admit diuerse constructions: as though later times could countermaund the primitiue. If noueltie it selfe could speake, would it desire a better patronage for all kind of Innouations than this? Wherunto it will be sufficient for this time to oppose the iudgement of their owne Lorichius, who in the zeale which he had to the commandement of Christ, saying, Drinke you all of this, doth call all them Ge [...]a [...]dus Lorichius, suae factionis acerrimus, & Transubstant & primatus Papae, & Missae propugnator, in libro de Missa publica proroganda, sit scribit: Sunt pseudocatholici, qui reformationem Ecclesiae quoquo modo remorari non verentur. Hi ne Laicis altera species restituatur, nullis pa [...]cunt blasphemijs. Dicunt enim Christum solis Apostolis dixisse, Bibite ex eo omnes. Atqui verba Canonis habent, Accipite & manducate ex hoc omnes. Hîc dicant, o [...]o [...] nùm & hoc dictum fit ad solos Apostolos. [...]rgo Laicis & à specie panis est abstinendum: quod dicere est haeresis, & blasphemia pestilens & execrabilis. Consequitur ergo, vtrumque verbum dictum esse ad omnem Ecclesiam. Haec noster Hospinian. lib. 5. pag. 459. Pseudocatholicks, that is, false Catholicks, who by a false Glosse do hinder the reformation of the Church herein.
12 Againe, the Church vsed primitiuely Decr [...]ta Zephy [...]ini Papae, ex lib. Pontificali Damasi Papae, anno Domini 203. Et fecit constitutum de Ecclesia, vt patinas vitre as Ministri ante Sacerdotes portarent, dùm Episcopus Missam celebraret.—De calice vitreo scribit Greg. lib 1. Dial. c. 7. Hieron. Epist. 4. ad Rust. Epiph. haeres. 34. glassen & wooden cups, which afterwards by Pope De aureo, argenteo, & ligneo legimus ex vita S. V [...]bani, & Aug. Epist. 165. quia t [...]m ob fragilitatem vsus vitrei calicis periculosus est, tandem in Conc. Rhemensi, circà tempora Caroli Magni, stat [...]tum est, vt, calix Domini, si non ex auro, omninò ex argento, aut saltem stanneum fie [...]et. Binius tom. 1. in Decret. Zeph. Papae, ex Baroni [...]. Zachary were changed into golden and siluer, or tin ones: so likewise Et puto Christum non tradidisse proprijs manibus in ora Apostolorum Eucharistiam, sed ex patina quisque suis manibus sumpsit suam particulam, vt moris fuit in primitiu [...] Ecclesiâ, vsque ad sextam Synodū. Salmeron Ies. in 1. Cor. 11. d [...]sp. 19 p. 153. I do thinke (saith their Iesuite) that Christ in his administration of the Sacrament, put not the bread into the Disciples mouthes, but euery one tooke a part of the bread out of the dish with his owne hands. But this custome was long after altered, when their Church ordained that men, for reuerence, should not take the Sacrament with their naked hands.
13 Another alteration crept into the Romish Seruice, grounded perchance vpon the same opinion of reuerence, viz. the forbearing to breake the bread vnto the people: for in the primitiue Church, Addit (Apostolu [...]) [Panis quem frangimus:] In quo alludit ad appellationem, qu [...] dicitur fractio panis, Luc. 24. Act. 2. & 20. Nam olim ex pane vno sua cuique particula frangi consueuerat, quo melius omnium in vnum Christi corpus adunatio repraesentaretur. Salmeron Ies. in 1. Cor. 10. Disp. 17. pag. 138. the bread vsed to be broken (saith their Iesuite Salmeron,) and to be distributed apart vnto the people out of the same lofe, that the communion of all (Christians) in one mysticall bodie might thereby be better represented. What wisedome shall we call this, which altereth that custome, which the ancient primitiue Church held (as from the Namely 600. yeares after Christ, as appeareth by the Councell of Constantinople, which was Anno 681. g Ve [...]ùm ob sacram huius mysterij singularem venerationem, Ecclesia instituit, ne Laici nudâ manu Eucharistiam attingerent, sed à Sacerdote in os sumentis immitteretur Durant. derit [...]h. Eccles. lib. 2. pag. 557. num. 18. [Page 545] institution of Christ) for the better? Well had it bin that as they changed glassen cups into siluer and gold, they had not also (which saying was once applied vnto Bonifacius Martyr & Episcopus, interrogatus si liceret in vasis ligneis Sacramenta conficere, respondit: quondam sacerdotes aurei ligneis calicibus vtebantur: nunc è contra, lignei Sacerdotes aureis vtuntur calicibus. Walfrid. de rebus Eccles. cap. 24. pag▪ 101. Priests) changed golden religion into earthen superstition. For so may we esteeme of theirfore said Innouation, whereby the substantiall being of bread is changed into a transubstantiall being of flesh; a distinct separation into a confusion; a whole communion into an halfe; hands into mouthes, & the custome of breaking of bread vnto the people, disanulled; as if by these alterations they had meant to put Antiquitie vnto silence.
CHAP. XXIII.
Of other confessed Romish Innouations in their supposed Sacrifice, Eleuation, priuate Masse, and Murmuration; besides the abuses of the Sacrament by purgation of Innocencie, and the superstitious end of Reseruation.
SECT. 1.
AMong other nouelties in this case, our Aduersaries haue condescended to thinke, that the See aboue lib. 2 cap. 7. Sect. 11. And Antiquitie vsed a taking of the Sacrament, and shewing it vnto the people, but not by the Romish Eleuation. Eleuation of the hoast (as it it now vsed in the Church of Rome either, before or after consecration) cannot be proued to haue bene instituted by Christ in his last supper: nor that Christ did offer therein either See ibid. a Sacrifice properly propitiatorie, yea or a proper Sacrifice of his corporall presence. Which example of Christ being the archetypon of all Catholike antiquity, may be our ward against our Aduersaries exceptions to the contrarie: according vnto the practise of their Cardinall Bellarmine, who reiected some points in old Liturgies, which caried in them a colour of antiquitie, euen See aboue lib. 1. cap. 10. Sect. 2. because they were not warrantable either by the precept, or example of Christ. We leaue vnto their owne Author the complaint of little wafers and their new forme, Has Sacerdotum oblatas, quae nunc ad imaginem num morum, & ad tenuissimam quandam, & leuissimam formam, à veri panis specie alienissimam, redactae sunt, per contemptum ab Ord [...]nis Romani expositore vocari Minutias nummulariarum oblatarum, quae panis vocabulo indignae sint, & propter quas Ecclesiasticum officium, eius (que) religio magnoperè per omnem modum confundatur. Cassander in Liturg. fol. 66. Teste Hospiniano de re Sacram. lib. 4. pag. 371. which scarce deserue the name of bread, that we may more pertinently insist vpon a more intollerable Innouation.
2 Whilest as the Romish Priest doth appropriate the cup vnto himselfe, and secludeth Christian people from it, his sacramentall communion (as hath bene confessed) is but an halfe administration: but when moreouer he vseth that, which they call a priuate Masse, Missa priuata dicitur aliquando quae sit, nimirùm, in loco priuato, licet aliâ in significatione ea dicitur, in qua solus (Sacerdos) celebrans communicat. Lorinus Ies. in Act. 2. 46. wherein (as their Iesuite describeth it) the Priest alone doth participate the Sacrament, this turneth the communion into no communion at all. And herein their Priesthood (we thinke) doth contradict the rule of priestly And the Lord said, Who is a faithfull steward and wise, whom the maister shall make ruler ouer his houshold, to giue them their portion of meate in due season. Luc. 12. 42. stewardship, wherby the Minister is appointed to giue vnto Christ his family their due portion. Against this kind of violation of the Sacramēt, Antiquity hath cried aloud frō the mouths of our Romish Aduersaries themselues. One, Sunt qui in Missa communionem requirant: sic, fateor, à Christo fuit institutum, & ita olim consueuit obseruari. Erasmus de Concord. Eccles. versus sinem. Tempore Apostolorum Christiani quotidiè communicabant. Maldonat. Ies. Summ. q. 24. Art. 2. Christ (saith he) did institute it in a communion, and [Page 546] so it was wont to be practized: another, Inprimis haec precatio solennis potissimum Missae, in qua est conuentus populi, & collecta aliqua, panem & vinum osferentium, conuenit: quem antiquiss. Ecclesiae fuisse morem, noussimum est. Cassander Consult. art. 24. De Iteratione. pag. 223. The ioynt communion with the people (saith he) is notoriously knowne to haue bene most ancient. A third (who liued 500 yeares ago,) Vnde Oddo Cameracensis in Can scribit, Missas solitarias antiquitus in vsu Ecclesiae non fuisse.—Et alius quidam Ecclesiasticarum rerum periussimus scriptor antè annos 500. ita scriptum reliquit: Sciendum iuxta antiquos Patres, quod soli communicantes diuinis mysterijs interesse consueue [...]unt. Vnde ante oblationem iubebantur exire, Catechumeni▪ & alij. qui nondum se praeparauerunt ad communicandum.—Nec propriè Communio dici potest, nisi plures d [...] eodem sacrificio participent. Teste Cassandro Consu [...]t. art. 24. pag. 216. 217. They onely (saith he) are to be present at the Masse, who do communicate, otherwise it is not to be called a communion. A fourth, [...]t hunc [...]uisse antiquum Ecclesiae Romanae morem, doctissin [...] quique agnoscunt.—Itaque hac nostra aetate reuerendus Pater, & vit doct [...]. Iohannes Hoffmeisterus his verbis suam sententiam declarauit: Res, inquit, clamat, tam in Graeca quàm in Latina [...]cclesia non solum Sacerdorem sacrificantem, sed reliquos Presbyteros & Diaconos, nec non & reliquam plebem, aut saltem pl [...]bis aliquam partem communicásse: quod quomodo cessauerit mirandum est, &, vt bonus ille vsus in Ecclesiam reuocetur, laborandum. Teste eod [...]m, verbis seqq. The thing it selfe speaketh, that not onely Priests, but Deacons, and common people vsed anciently to communicate together both in the Greeke and Latine Church; and how this is ceassed (saith he) it is to be maruelled. But why should any maruell hereat? for their Cochlaeus doth tell vs, that Cochlaeus de Sacrificio Missae. Quod, inquit, olim tam frequentes non fuerint Misae, inde accidisse arbitror, quod olim omnes tum Sacerdotes, tum Laici quicunque intererant sacrificio Missae, peracta oblatione, cum sacrificante communicabant: sicut ex Can. Apost. & ex libris atque epist. antiquissimorum Ecclesiae Doctorum perspicuè cognoscitur.—Tum adiungit: Nunc verò postquam Communionis ordo à nobis obseruari desijt, idque propter negligentiam atque socordiam tam plebis quàm Sacerdotum, Spiritus sanctus Missas priuatas celebrando, pium remedium huic defectui inuenit. Teste Hospiniano lib. 4. hist. Sacram. pag. 330. 331. where as anciently, as appeareth both by the Apostolicall Canons, and the ancient writings of the Doctors of the Church, all the Priests and people present at the Sacrifice, did communicate together: yet since this order ceassed through the negligence and slothfulnesse both of Priests and people.
3 No maruell then if euen among the Romanists some can do no lesse then with a reformation herein: See aboue at the letter, h. in the margent. Well it were, (saith Hoffmeisteius) and we ought to endeuour it, that some remedie might be had. But Rome once erring (which is the bottomlesse pit of errour) will not turne her necke aside to see her owne errour, and to acknowledge it. Which consideration, perhaps, caused their Cassander to wish a reformation with despaire, saying, that Cassander. it may rather be wished, than hoped for: albeit their owne Doctors haue not doubted to iudge our now Protestant custome the Gene [...] aliter est dicendum, quod illa est legitima Missa, in qua sunt Sacerdos, respondens, off [...]rens, atque communicans, sicut ipsa precum compositio euidenti ratione demonstrat. Durandus Episc. Rational. lib 4. cap. 1. p. 174. So doth Walfridus de reb. Eccles. cap. 22. most legitimate.
4 Nay, although all Scriptures were silent, and ancient writings dumbe, yet the verie Canon of the now Romish Masse doth daily put Rome in mind of her errour herein: for, Dubium non est, quin vnà cum ipso Sacerdote aliqui adfue [...]nt, qui haec sacrificia laudis offerebant, & Sacramentum participa [...]ant: Id enim Canonis verba manifestè significant, vt cùm dicitur, Quotquot ex hac altaris participatione sacrosanctum corpus & sanguinem filij tui sumpserimus; Item, Prosint nobis, Domine, Sacramenta quae sumpsimus: Certè ex tota Canoms compositione manifestè apparet, totam illam mysticam, in qua Canon adhibebatur, actionem vel publicam, vel certè inter plures semper celebratam fuisse. Quod si hodiè quoque impetrari impetrari queat, facilè verus eius intellectus restitui possit.—Cassander Consult. art. 24. §. De iteratione, pag. 223. Ex Canone quodam Concilij Naneten. sis Saccerdos solus Missam celebrate vetatur, absu [...]dum enim est, vt dicat, Dominus vobiscum, Sur [...]um corda, Gratias agamus Deo Domino nostro, cum nullus sit qui respondeat;—aut, Oremus, cum nullus sit qui secum o [...]et. Itaque concludit, ridiculosam superstitionem illam maximè à Monasterijs monachorum exterminandam esse.—Et huic Concil. Nanetensis Decreto simile reperitur in Conc. Papiensi, cap. 132 vt nullus Presbyter solus Missam celebrate praesumat. Cassander ibid. §. De solitarijs Missis. pag. 215. the words of the Canon are manifest (saith their learned Consulter) as where it is said of the Priest, Quotquot &c. As many of vs as haue bene partakers &c. and againe, Blesse, O Lord, these Sacraments vnto vs, which we haue receiued. Afterwards he alledgeth a Canon of a Councell forbidding that any Priest should say Masse alone, because it is an absurdity for a Priest to say thus [The Lord be with you,] or, [Let vs giue thankes vnto thee, ô Lord,] when there was none to make answer: so that the Cur autem Canon noster alijs in superstitionem, alijs in contemptum adductus sit, in causa potissimum est mutatio prisci ritus, ad quem nonnullis locis Canonis verba alludunt. Quapropter vt ab vtroque, hoc est, superstitione & contēp [...]u vindicetur, opus est vt quaedā ad priscū morē ex ipsius Canonis praeseripto, [...]euocentur, vel certè ad priscum morem referenda esse, nonnulla verba Canonis intelligantur. Cassander Consult. art. 24. pag 222. alteration of the ancient order [Page 547] hath caused some to contemue their (Romish) Canon of the Masse.
5 Here againe the importunate challenge of the Romish Apologists becometh ridiculous, whilest as they exact in all changes, in matters of moment, a demonstration of the certaine Times, Authors, and Resisters of such Innouations, or else will not haue it imagined that Rome is degenerated from her selfe. Is not here a confessed matter of moment, the celebratiō of a Sacrament? Is there not a notable change, a cōmunion into no communion? shall we not iudge it heinous, which their owne Authors cannot but deplore? must it not be called notorious, which their owne Canon doth daily contradict? Yet in this most certaine change what greater vncertaintie of the direct time, and inuenters, than when our Aduersaries in shewing the cause why it crept into the Church, are compelled to maruell at the manner, how?
6 Vnto the former nouelties we adde two other, to make vp this messe more full, euen the Romish fashion of Si quis dixerit Ritum Romanae Ecclesiae, qua submissa voce—veiba consecrationis profe [...]untur, damnandum esse,—Anathema sit. Conc. Trid. Sess 22 cap. 9. can. 9. reciting the words of consecration in a secret & vnaudible voice; which custome their late Councel of Trent wil not haue reproued vpon danger of an Anathematization: but without iust cause, if we will be zealous imitators of antiquity, rather thā superstitious innouators & inuenters of nouelties: For their Cardinall Bellarmine, howsoeuer he seeke to paraphrase vpon the point, yet doth he grant, that Respondeo, Christi &c. but is contented to grant, that Christus ita loquebatur, vt ab Apostolis audiretur. Bellar. lib. 2. de M [...]ssa, ca. 12 §. Respondeo Christs. Christ vttered the words of consecration with an audible voice. Their Iesuit Salmerō granteth, that Certè si Liturgias [...]raeco [...]um consulas, inuenies tam in Missa [...]acobi Apostoli, & Clementis Rom. quàm in illis quae aeditae sunt à Basilio, & Chry [...]ostomo▪ quòd vbi Sacerdos protulisset alta voce verba consecrationis, tam post panis, quàm post vini consecrationem, populus acclamabat, dicendo Amen. Idem etiam confirmatur ex Leone, Augustino, Ambrosio, & alijs multis Patribus. Salmeron Ies. com in 1. Cor. 14 disp. 22 §. His igitur. in the Missals of S. Iames, Clement, Basil (if we shall suppose these to haue bene the authors of such Missals) and in the iudgement of Pope Leo, Augustine, Ambrose, and other Fathers, the words of consecration were to be spoken with a loud voice.
7 This consent of antiquitie may wel warrant vs to neglect the Romish Anathema, and rather submit our selues vnto the equitie of the Imperiall law of Iustini [...]n, who Iubemus vt omnes Episcopi & Presbyteri non tacito modo, sed clara voce, quae à populo exaudiatur, sacram oblationem celebrent, quò maiori deuotione in depromendis Domini Dei laudibus audientium animi esterantur. Et paulò post:—Scituris religiosissimis Sacerdotibus, quòd si quid horum neglexerint, in horrendo iudicio magni D [...]i, & seruatoris nostri Iesu Christi, de his rationem reddent; neque nos haec cognoscentes conquiescemus relinquemus (que). Iustiman Imperat. Nouell. Constit. 123. Extra. 123. Teste Hospin. Iust. Sacram. pag. 169. commanded all Bishops and Priests, in the administration of the Sacrament to deliuer the words audibly, knowing that they are to giue an account of all these things before the dreadfull iudgement seate of Christ Iesus. Therefore may it not be thought to be a matter of small moment, being so plaine a derogation from the institutiō of Christ, by the innouation of Vigilius (inquit Ma [...]inus Polonus) statuit vt Canon nunquam legatur nisi super sacrificia in altari consecrata, voce submissa. Teste Hospin. l. 2. Hist. Sacr. pa. 169. Pope Vigilius, who liued about the yeare 545. after Christ.
8 The second concerneth the lawfull vse of this Sacrament, which is the remembrance of Christ his death: neuerthelesse (about the yeare 870.) Si te innoxium recognoscis à▪ rohibito tibi à Nicholao adulterij scelere, &c.—accede, & Sacramentū salutis aeternae percipe: Si autem tua te conscientia accusat,—nequaquam sume [...]e praesumas. Thus Hospin. lib. 3. hist. Sacram. pag. 287. ex. Sigeberto, Anno 870. Adding, Pontifex Lothariū Imperatorē Lodouici silium inuitat ad contestandam innocentiam suam. Pope Nicholas vrged the Emperour Lotharius to receiue the Sacrament, to this end, viz. that he might testifie his innocencie thereby, and so free himselfe from the imputation of adulterie: and ordained that in Monasteries, where there was a question of theft, Saepè contingit vt in Monasterijs Monachor [...] furta perpetrentu [...]: idcirco statuimus, vt cum fratres de [...]alibus expurgare se dicunt, Missa ab Abbate celebretur,—& sic, explet [...] Missà, omnes cōmunicentur in haec ve [...]ba: Corpus Domini sit tibi hodiè in probationē. Decret. Nicolai apud Grat. caus. 2. q. 5. C. S [...]pè contingit. euery mouth should receiue this Sacrament, for their purgation, [Page 548] in this forme: Be this vnto thee for thy triall. But afterwards Dicendum est, quòd Decreta illa sunt abrogata per contraria Decreta Rom. Pontificum. Aquinas part. 3. q. 80. art. 6. ad. 3. arg. those decrees (saith their Aquinas) were abrogated by other Popes.
9 Here the Romish Apologists may obseruea Pope innouating, and (this being in a matter of diuine nature) notoriously. If they replie, that this notorious Innouation found a notable resistance, this we say is most true, it was resisted by contrarie decrees of their owne Popes: but when? The decrees shew, that it was not vntill long after: which argueth the friuolousnesse of their obiection from See aboue. resistance. Yet how shall we think all this profanenesse fully abolished, whilest as their disciples take that Sacrament of the remembrance of Christ his bloudie passion and death for mans redemption from hell, and vse it for a pledge and bond vnto themselues in their bloudie Their Conspirators in the Powder treason: Anno Domini 1605. Mens. Nouemb. 5. designements, for the conspiring and attempting the death of Prince and people?
10 Besides all this, the now Romish purpose of reseruation, and manner of circumgestation of the hoast in their procession, hath bene confessed to be but a See aboue lib. 2 cap. 3. late inuention, contrarie vnto the institution of Christ. For (as one of their Schoolemen hath further obserued) Gabriel Biel in Can. Lect. 36.—Manducatio, inquit, & potio huius Sacramenti est vsus. Hinc & volens discipulos suos fructus huius Sacramenti participes fieri, postquam corpus suum consecrauit, non sis [...]ebat in consecratione; neque dedit Discipulis vt ipsum honorificè conseruarent, sed dedit in sui vsum, dicens, Accipite & manducate. Et quoniam per vsum manducatio transit, & consumitur, dedit eis, quoties vellent, consecrandi potestatem, dum addit, Hoc facite in meam commemorationem, vt ita nunquam fructu (vsum Sacramenti consequente) priuarentur propter Sacramenti carentiam & defectum. Teste Hospiniano lib. 4. hist. Sacram. pag. 471. the eating and drinking of the Sacrament is the vse thereof; therefore Christ, when he had consecrated it, he did furthermore giue it vnto his Disciples, not that they should honourably reserue it, but that they should by eating it, be made partakers of the fruite thereof. We proceed to speake
Of other confessed Innouations in the Romish Masse, which is reuolted from the signification of the name Masse; from their more ancient forme; and that that which is yet retained, is infected with soule impieties.
SECT. 2.
11 The name of Masse hath sought antiquitie from an Hebrew roote, but is See aboue lib. 1 cap. 2. Sect. 3. confessed to haue growne from a Latine word, and that also of a later plant, which by signification betokeneth a Sed hîc operae erit pretium verba Gregorij ex Cassandro referre: praef. de vtraque sp.—Propter hoc certè, ait, dicitur Missa, quoniam mittendi sunt foras per Diaconum, qui non participant Sacrificio, vel Communione sancta. Proindè cùm Christus sit Dei iustitia, Ecclesia autem iustitiae norma, vtpotè, super Christum fundata: verùm enimuero iustitia dicitur, qua cuique sua tribuuntur: cum hoc, inquam, ita sit, quomodo Missa erit, nisi quod suum est ei permissum fuerit? scil. vt Diaconus faciat exire, quos non oportet sacris mysterijs interesse. Item, omne quod pro re aliqua agitur, tamdiu imperfectum probatur, quamdiu de est illi hoc, propter quod agitur: sed Missa pro eo dicitur, quòd qui diuinis Sacramentis interesse non debent, exire iubentur: (idem est exire quod mitti) igitur nisi ad vocem Diaconi, more maiorum, non communicantes exire praecipiantur, officium, quod vsitato nomine Missa dicitur, ritè non perficitur. Cassander, teste Hospin. hist. Sacram. lib. 2. pag. 182. dismission of the non-communicants, and not suffering them to be present at the celebration of these Sacraments: so that where this dismission and exception is not (as indeed it is not found in the Romish Masse,) there (saith their owne Author) that which we call Masse is not so rightly performed, as to deserue the proper name of Masse.
12 Neither doth it beseeme the Romanists to exact of vs a remonstrance of the definite beginnings of all changes, who being demanded to expresse [Page 549] from what Authors the diuerse alterations of the Canons of their Masse had their beginnings, Quis verò fuerit author huius Canonis, vel praecepti, recitandi illum, ab authoribus diligenter inqui [...]itur: Haeretici verò, vt Canonis authoritat [...]m eleuent, dicunt authorem cius fuisse Scholasticum quendam, c [...]ius mentioné facit Greg. lib. 7. epist. 63.—Dicendum verò est, non posse vnum certum authorem huius Canonis designari. Suarez Ies. Tom. 3. q. 83. art. 4. disp. 83. Sect. 2. pag. 1104. cannot satisfie vs herein.
13 Much ado there was about the Iacobus de Vorag. in Legenda 46. de Greg. Adrian. 1. Anno Dom. 790 conuocauit Synodum:—omnium Patrum haec sententia vna fuit, vt Missale Ambrosianum & Gregorianum super altare B. Petri Apostoli pone [...]ent, & fores [...]clesiae optimè clauderentur, ac plurimorum Episcoporum sigillis diligentissimè munirentur, ipsiue tota nocte orationi insisterent, vt Dominus per signum aliquod reue [...]aret, quodnam horum ab Ecclesijs magis serua [...]i vellet: sicue per omnia, vt ordinauerāt, facientes, manè ianuas Ecclesiae aperuerunt, & vtrū (que) Missale super a tare apertum inuenerunt, vel, vt alij asserunt, Miss [...]le Gregorianum penitus dissolutum, & huc illucue dispersum inuenerunt; Ambrosianum autem solummodo apertum, super altare in eodem loco, in quem posuerant, repererunt. Quo signo diuinitus sunt edocti, vt Gregorianum Officium deberet per mundum totum dispergi, Ambrosianum autem tantùm in sua Ecclesia obseruati. Sicue sancti Patres, vt diuinitus edocti fuerant, statuerunt, & sic vsque hodie obseruatur. Adrianus 1. Papa, circa Annum 790. Teste Hospin. hist. Sacram. lib. 3. cap. 5. pag. 248. Missals ascribed vnto S. Ambrose, and S. Gregory, for to know whether forme should be rather admitted vniuersally in the Church: they put the triall hereof vnto a miracle, intending to preferre that which God by some reuelation should rather approue. To this end they c lay them vpon the altar, locke the doores, and expect some visible token of discerning them, from God. In the morning behold S. Ambroses lieth on the table, as they left it, but S. Gregories is found dissolued into parts, which were here and there scattered: whereby they were instructed from God (saith their Author,) that the Missall of S. Ambrose was to be vsed onely in his Church, but the other of S. Gregory was to be dispersed and exercised throughout the world.
14 This Legend we haue propounded, not in an opinion of the truth therof, but to notifie how prone our Aduersaries are to preferre that which is the lesse ancient, & that also vpon a silly conceit; because, forsooth, it was found dissolued and dispersed: which by the Scripture phrase should haue rather perswaded them that God did reiect it as abhominable, according as it is written, Deut. 28. Disperget eum Deus. & Psal. 88. Disperget inimicos. & Psal. 91. Dispergentur, qui operantur iniquitatem. Disperse and scatter mine enemies, ô Lord, &c.
15 But be their forme of Masse and Liturgie old or new, call they it as they please, Ambrosian or Gregorian (the latter whereof is confessed to haue bene in Gregory his time, See aboue lib. 1. cap. 3. Sect. 1. a newly inuented forme of Seruice:) yet if all their Missals be altogether godly and consonant vnto true antiquitie, we are bound to allow & iustifie them: contrarily if they be fraught with impieties, they thē selues ought as well to detest them. Heare we then their owne Romanists, not of obscure or neglected note, but of publike and eminent approbation in their Church. Lindanus greatly complaining of some of their Anthemes and prayers, saith, that they are polluted with foule faults: insomuch that their Espencaeus and Driedo suspected thē to haue bene See aboue lib. 1. cap. 3. Sect. 5. out of Espencaeus in 1. Tim. Digress. lib. 1. cap. 11. inuented by heretikes. These are vgly Innouations possessing the parts of their solemne worship: but can the Apologists tell when, and how they crept in, or by whom then they were presently resisted? If they can shew vs a due resistance, how then haue they remained in their Liturgies? If they cannot demonstrate these changes accordingly, then are they but vnequall disputants, who prescribe vnto others rules and properties of change, which they will not acknowledge, when they are obiected against themselues. e Quodsi nostra conspiceret (Agobertus Lugdun. Episcopus) Antiphonaria. Deum immortalem, quo eos pingeret nomine, vbi non Apocrypha modò ex Euangelio Nicodemi, & alijs nugis sunt infarta: sed ipsae adeò secretae preces sunt mendis turpissimis conspurcatae. Lindanus de opt. genere Interp. lib. 3. cap. 3. fol. 102.
CHAP. XXIIII.
Of other confessed Innouations in the doctrines of Free-will, and Merit: and against Sola fides.
SECT. 1.
THE free-will of man was, in the integritie of mans nature, indeed, a free-borne, and had a naturall abilitie in it selfe to consent vnto good: but after the first fall of that one man (in whose loynes all mankind tooke an hereditary limpe, and rebellious disposition) it became a bondslaue of sinne, and of c Ibid. Sect. 5. lit. 0. the Diuell, and, in respect of any perfect good, altogether a dead creature. As d Quibus argumentis infideles ad certam Ecclesiae notitiam induci possint. Primum est, eam congregationem Ecclesiae nomen mereri, quae plus attingit Dei cognitionem, & immaculatiorem cultum praestat, & quae superbam & elatam naturam hominis magis deprim [...]t, & ad sui ipsius perfectiorem cognitionem perducit, vt hac ratione minus sibi tribuere, vel viribus suis nullo modo confidere homo cogatur. Secundum, lex illa, quae excellentiora opera charitatis proximo impendere iubet, magis est digna nomine Ecclesiae. Salmeron Ies. in ep. Pauli in genere, disp. 2. §. Sed iam. pag. 180. for the Romanists, who haue attributed vnto the naturall man an indifferent power of consenting or dissenting vnto good, they haue bene repulsed by the positions of their owne Doctors, which teach from the iudgement of ancient Fathers: first, that there is a See aboue lib. 1 cap. 10. Sect. 9. lit. e. in marg. physicall motion in the exciting grace. Secondly, that the Ibid. Sect. 10. lit. a. in marg. will is not the principall agent in the act of consent vnto good, because it is but an instrument of grace. Thirdly, that grace doth determinate the will.
2 In this cause we hold it furthermore very obseruable, which their Iesuite Salmeron hath commendably published to the confutation of infidelitie. The first argument (saith he) for proofe of a true Church, is, that it performeth a more inuiolable worship, and that it doth more depresse the pride of mans nature, yeelding lesse vnto his naturall power. Now whether this note may not iustifie Protestants, in respect of the Romanists, as it doth the Romanists, in comparison of infidels (although not in an equall degree,) the wisedome of our Christian Reader will easily discerne by this controuersie concerning Free-will.
3 From their opinion of Free-will their doctrine of Merit hath had an originall: both that which they call de congruo, which many of their owne teachers haue termed a See aboue lib. 3 cap. 9. Sect. 3. new inuention, and contrarie vnto the iudgement of ancient Doctors; as also the other, which they name de condigno, which their learned Schoolemen, as namely, Waldensis and Pigghius, together with diuerse other principall Readers in their Schooles, haue iudged to be See aboue lib. 2 ca. 11. Sect. 8. no vniuersall or Catholicke, and consequently no ancient doctrine.
4 An other principall question there is concerning sola fides, that is, faith onely iustifieth; whereby is not signified, that faith is alone in a iustified man (for a iustifying faith Galat. 5. 6. worketh by loue;) but that it is the onely gift of grace, which is ordained as the hand of the regenerate soule, to apprehend and apply the remission of sinnes, by the vertue of Christ his passion, whereby onely a sinner is iustified before Gods tribunall. Hereof Erasmus hath truly thus affirmed: Haec vox [Sola] tot clamoribus lapidata hoc seculo in Luthero, reuerenter legitur & auditur in Patribus, Erasmus, as he is cited by Lubbertus de Eccles. lib. 5. cap. 2. pag. 247. Sola fides, which (saith he) is stoned to death in Luther, (meaning, by the Romanists) is reuerently heard and receiued from the ancient Fathers. Doubtlesse; for if they had a due and reuerend esteeme of the sence of [Page 551] the Fathers in their sola fides, they could not be so censorious, as to command in the Protestants In the Indices of Chrysostome and diuers other Fathers. See all their Indices Expurg. Indices of the bookes of ancient Fathers, the very terme of sola fides to be blotted out: who may be confuted by that forme of confession, which Anselme (who liued Anno 1096) is supposed to haue prescribed vnto all sicke men, as the only cordiall, & (that we may so call it) the extreme vnction at the houre of death, teaching the sicke partie to resolue Inuenio ego librum quendā in Sacrario parochiah Ecclesiae nostrae, scriptum Anno salutis 1475. quo semper ab eo tempore, viz. ab annis centum & eo aniplius visitandis & ad mortem praeparandis infirmis vsi sumus. In eo quaestiones aliquot reperiuntur, in linguam Germanicam Coloniensem, qualis ea rum fuit, conuersae, quas aiunt D. Anselmum fecisse, proponendas ijs hominibus, qui ad mortem in Domino foeliciter obeundam praeparantur. Caeterum eae quaestiones, totam humanae salutis rationem, adeoque thesaurum, & nu [...]leum Christianismi quasi breui pugillo complectuntur. Lubet quaedam ex ijs hoc loco in [...]erere. Postrema inter eas quaestiones haec est: Credis re non posse, nisi per mortem Christi, saluari? Resp. infirmus, Etiam. Tum illi dicitur: Age ergo, dum superest in te anima, in hac sola morte fiduciam tuam constitue, in nulla alia re fiduciam tuam habe, huic morti te totum committe, hac sola te totum contege, totum immi [...]ce te in hac morte, totum confige: in hac morte totum inuolue. Et si Dominus Deus voluerit te iudicate, die, Domine, mortem D. nostri Iesu Christi obijcio inter me, & tuum iudicium; aliter tecum non contendo. Et si tibi dixerit, Quia peccator es &c. Vlenbergius Lippiensis, Pastor Parochiae D. Cumberti Coloniae. Causa 14. pag. 462. Coloniae 1589. to put his whole confidence in nothing, but in the death of Iesus Christ onely.
CHAP. XXV.
Of other confessed Romish Innouations, as namely, in their doctrine of Purgatorie, Indulgences, Iubilees, vertue of Holy-water, and necessitie of auricular Confession.
SECT. 1.
WE shall need but onely to point at their Innouation in their article of beliefe concerning Romish Purgatorie, because it hath bene alreadie handled at large: where our Aduersaries themselues haue obserued a See aboue lib. 1 cap 2. Sect. 14. none, or very rare mention thereof in the Greeke Fathers: a no generall apprehension thereof, at the first, in the Latine Church: a no profession of that doctrine in the Greek Church vnto this day: but to haue crept into credite by little and little. Can they possibly auouch that doctrine to be ancient, which was not taught at the first? or Catholicke, which sometime was not vniuersally beleeued in the Church of Christ? or true, which is discerned to be but a creeper into their Creed?
2 Seeing then that their article of Purgatorie is but of so young faith, their doctrine of Indulgences, questionlesse, cannot be old: because (as their Bishop Roffensis hath rightly obserued) See aboue lib. 1 cap. 2. Sect 20. vntill men had a while trembled at the vnderstanding of a fierie Purgatory, Indulgences did not come into vse, whereof (saith he) we haue nothing expresly set downe either in Scriptures, or in the writings of ancient Fathers.
3 Yet notwithstanding hath their Alphonsus de Castro presumed to reckon the deniall of this doctrine in the catalogue of old heresies, but so as that he both bewraieth his maladie, and betraieth his cause, thus preuaricating in his plea: Neque tamen hac occasione sunt contemnendae, quòd earum vsus in Ecclesia videatur serò receptus, quoniam multa sunt posterioribus nota, quae vetusti illi scr [...]ptores prorsus ignorauerint.—Qua de causa vsque ad hodiernum diem Purgatorium non est à Graecis creditū. Quis tamen, nisi haereticus, haec negare audebit, quia apud priscos Authores haec sub talibus nominibus non commemorantur? Ecclesia enim quotidiè prosicit in membris suis, Deo cam quotidiè magis illustrante. Quapropter Ecclesia comparatur aurorae: Quae est ista, inquit, quae progreditur quasi aurora? At aurora in suo o [...]t [...] remissum habet lumen, quod temporis progressu augetur. Sic Ecclesia. Vnde non dubito quin etiam multa sint à posteris clarius & apertius inuenienda, quae nobis sunt prorsus nunc ignota. Quid ergo mirum si ad hunc modum contigerit de Indulgentijs, vt apud priscos nulla sit de eis mentio? praecipuè quòd tunc magis feruebat Christanorum, charitas, vt parū effect opus Indulgentijs.—Adde quod non est tam recens Indulgentiarū vsus, quantum isti hae tetici exprobrāt. Nam ap [...]d Romanos vetustissimos praedicatur earū vsus, vt ex stat onibus Romae frequentibus colligi vtcunque potest. Alphonsus de Castro, lib. 8. aduers heres. Tit. Indulgentiae. fol. 184. His conclusion sheweth, that he speaketh as well of the vse of things, as of their names. Indulgences (saith he) may not therfore be thought worthy of contempt, [Page 552] because the vse of them hath bene taken vp but of late; for posteritie vnderstandeth many things, which their ancestors neuer knew: which is the cause why Purgatorie was not beleeued in the Greeke Church vnto this day. To this end he compareth the knowledge of the primitiue Church vnto the light of the grey morning, which hath but a dimme shine, & by progresse of time waxeth clearer. What is this but a kind of Anabaptisticall infatuation, arrogating to these last times a greater illumination then was vouchsafed to the primitiue Church?
4 And yet againe, It is no maruell (saith he) though we should find no mention of Indulgences, especially among the ancients, because their charity was seruent, and had lesse need of Indulgences than we, among whom it is become so cold. Thus much their Castro. By this supposall he hath darkned and almost dammed vp the light of antiquitie vpon a new presumption of a better and clearer reuelation of truth in the twy-light, or rather moone shine of these later times, and (which argueth a greater solecismein diuinity) they hereby perswade men to thinke, that when charitie is lesse hote, then it pleased God to send a larger vse of Indulgences and pardons; wherby (as hath bene confessed) See aboue lib. 2 cap. 15. Sect. 6. pietie israther exhausted and extinguished, whilest that they are applied both vnto the liuing and to the dead. Albeit their Hostiensis (whom Cardinall Bellarmine hath surnamed Catholicke) feared not to say, that Ex Catholicis Hostiensis in summa lib. 5. tit. de remission [...]b.—docuit, Indulgentias detunctis non prodesse Bellar. lib. 1. de Indulg. cap. 14. §. Quod ad. Indulgences do not prosite the soules of the departed: and consequently this doctrine is proued to be erroneous. For See aboue lib. 1. cap. 2. Sect. 20. the first who extended Indulgences vnto Purgatorie (as hath bene likewise confessed) was Pope Boniface the eight, about the yeare 1300: and then this cannot but be a notorious Innouation.
5 A sprig of the same branch is Iubtlee, wherein they promise a See the testimony following. sull pardon of all sinnes, vnto them who come to visit the Apostolicall monuments at Rome. These are the Iudulgences of Indulgences, yet were they first appointed by the foresaid Bonifacius 8. praestutit plenam omnium debitorum liberationem ijs, qui limina Apostolorum inuisissent, quo anno ingens mortalium concursus Romam factus est.—Testem facit auri & diuitiarum, quas Pontifex populusue Rom allo Iubilaeo congeslere. Massonius in eius vita, pag. 264. Boniface the eight, (Anno 1300) who was a man Bonifacius 7. vulgo 8. vir—supra modum ambitiosus, & auidus—Sex [...]um librum Decretalium compilari iussit.—Anno 1300. Annum Iubilaeum instituit: centesinio quoque anno celebrandum.—Pulpitum in Laterano erigi procurabat, in quo excommunicariones die louis publicabantur. Binius Tom. 3. pag. 1506. in eim vita. beyond measare ambitious (saith their Binius,) and caused the first bookes of Decretals to be compiled: Bonifacius octauus (Anno 1300.) pri [...]us omnium Iubilaeum retulit, quo &c.—quem seruari mandauit anno quoque centesimo.—Clemens sextus sanxit, anno quoque sexagesimo celebrari.—Sixtus quartus advigesimum quintum quemque annum reduxit. Polydor. Virgil. Inuent. lib. 8. cap. 1 pag. 477, 478. he ordained a Iubilee to be celebrated euery hundreth yeare, which Pope Clement the sixt brought vnto euery sixtieth yeare; which after him againe A quinquagesimo anno ad tricesiinum Vrbanus sextus Iubilaeum reduxerat, siue rogatus in gratiam Romano [...]um, siue vt quaestum faceret. Massonius in vita Bonifac. 9. pag 322. Pope Vrbanus sextus reduced vnto euery thirtieth yeare: and lastly, Tandem à Sixto quarto ad 25. annum contractus, Thuanus hist. Tom, 1. lib. 5. Anno 1550 initio. Pope Sixtus quartus vnto cuery twentie and fift yeare. All which alterations (if a man would know the reason of them) smelling of See at the letters, hand, l. gaine, may well seeme, besides the nouclties of them, to be but baits of impietie. Neither may Holy-water sprincle therefore be called ancient, because it was first instituted by so ancient a Pope as See aboue lib. 1. cap. 3. [...]ect. 5. Alexander the first, for the driuing away of Diuels: but rather because it was an humane inuention, it must go currant for a nouelty.
6 Auricular confession, hath by the Councell of Trent obtained a name [Page 553] of absolute necessitie; and is notwithstanding noted by their owne Doctors, See aboue lib. 2 cap. 24. not to haue bene in vse among the Iewes: See aboue lib. 2 cap. 14. Sect. 3. & 4. & lib. 3. ca. 12 Sect. 2. nor of dtuine institution: not of common p [...]aclise in the primitiue Church, nor acknowledged among the Grecians: but to be stuffed with deuterosiās (that is, new rules) of impossibilities: and therefore the doctrine of the necessitie of this kind of consession, may iustly be inrolled among the pernicious Innouations.
7 See aboue lib. 2 cap. 12. Inuocation of Saints departed (to rest still vpon our Aduersaries confessions) was no vsuall manner of worship in the old Testament among the Iewes: Ibidem. nor yet practised among Christiās in the beginning of the primitiue Church. Now because the good Steward is commended in the Gospel, because he Matth. 13. 52. bringeth forth of his treasure things both new and old: which signifieth, according to the exposition of Fathers, Noua & vetera sunt veutus & nouum Testamentum. Aquinas ex August. Chrysost. Hilar. Hierō. in Catend. the old and new Testaments: this point also may challenge the title of an Innouation.
8 Canonization of new Saints, which are to be inuocated, our Aduersaries haue appropriated vnto the office of the See aboue lib. 2. cap. 12. Sect. 7. Pope: in the which function if their Pope may possibly be deceiued, Ibidem. then may we (say they) abolish all the worship of those Saints, who haue bene canonized in these after-times. And Ibidem. some Catholicks (as thēselues terme them) haue calied in question the certainty of this act of the Pope, because of the euill opinions and works, which some haue defended and practized, who notwithstanding haue bene canonized for Saints. Yea, and the first Pope (to come to the point of antiquitie) whom Cardinall Bellarmine could find to haue exercised this act of Canonization of soules departed, was Ibidem. Leo the third, who liued about the yeare 796. And shall not this be an argument of an Innouation?
9 If we consider the effect of their doctrine of Inuocation, do we but remember what our Aduersaries haue confessed, euen the defiling of the blessed memory of the holy Virgin and mother of our Lord by Inuocations See aboue lib 2 cap. 12. Sect. 9, 10, 11, 12. Idolatrously cōmended by some of their Doctors, & practized by their people: as is here also further Tantum enim haec Sanctorum interpellatio excreuit, praelertum Virginis matris, vt aduocati & mediatoris Christi offi [...]um propemodum obicurarit. Matore enmstadio & plemiore fiducia plerique matris & aliorum Sanctorum, quos sibi patronos & aduocatos delegetunt, nonnunquam ctiam obseurorum & incertorum, quim ipsius Christi patrocinio, & intercessioni se commeudirunt, ac proprios Christi, tanquam iam aduocati & intercelloris ossi [...]to desuncti, titulos, ad [...]trem tanquam pottorem, vel cettè leniorem & mitiorem transtulerunt. Neque id à vulgo tantùm imperito factuatum est, sed euam Doctorum Theologorum scriptis & concionibus comprobatum. Cassander desens. libel [...] de offic. pij vire, cont. Calnin. pag. 106. acknowledged. Which point we leaue to our Aduersaries to be termed at their pleasure, whether an old Paganisme, or a new Antichristianisme. After all these we are to speake
CHAP. XXVI.
Of other confessed new Romish doctrines, concerning the blessed Virgins naturall Conception, and supernaturall Assumption, and the feast of Corpus Christi.
SECT. 1.
WOrthily is the holy Virgine to be proclaimed Iuc. 1. 48. all generations, and her memory to be accounted precious both out in writing and in speaking: but yet as she is the mother of Christ the Iohn 14. 6. truth, so would she be honoured onely according vnto truth, whether we consider the beginning or end of her life.
2 In her naturall conception she was according vnto Gods election blessed, but, as naturally issuing from the tainted masse of Adam, she was not [Page 554] free from originall sinne. Which accordeth with the iudgement of antiquitie; some of the See aboue lib. 2 cap. 29 Sect. 2. in marg. lit. e. Romanists themselues mentioning for proofe here of fifteene Authors, some 200, some 300, some all the Fathers; notwithstanding the Councell of Basil (Anno 1431) did Nos gloriosam Virginem Dei genetricem Mariam praeueniente & operante diuini numinis gratiâ singulari, nunquā actualiter subiacuisse originali peccato, sed immunem semper fuisse ab omni originali & actuali culpa, sanctamue & immaculatam tanquam piam & consonam c [...]l [...]ui Ecclesiastico, fidei Catholicae, rectae rationi, & sacrae Scripturae, ab omnibus Catholicis approbandam fore, tenendam, & amplectendam definimus, & declaramus, nulliue de caetero licitum esse in contrarium praedica [...]e, & doce [...]e. Renouantes praeterea institutionem de celebranda sancta eius Conceptione, quae tam per Romanam, quàm per alias Ecclesias sexto Idus Decembris antiqua & laudabili consuetudine celebratur. Conc Basil. Sess. 36. decree and define the contrarie, renewing the feast of her Conception. Sixtus quartus (cuius sentent [...] sequitur Synodus [...]rid. Sess. 5.) sensisse videtur, virginem Mariam sine peccato originis conceptam esse. Vide in Ext [...] lib 3 de Reliq. ven Sanct. & obserua quae illic habentur scitu necesa [...]ia. Surius Tem. 4. in Conc. Basil. Sess. 36. pag 105. in [...]. Which opinion Pope Sixtus the fourth seemed to hold, whose iudgement the Councell of Trent afterwards did follow: albeit S. Bernard (who liued Anno 1140.) called this doctrine in plaine termes, a See aboue in this booke, cap. 3. noueltie, and the feast (as it did signifie the integrity of her naturall conception) he iudged to be neither sacred in it selfe, nor yet consonant vnto the an [...]ient rite of the Church. Which feast was first receiued into the Latine Church (saith their Iesuit Suarez) Accedit ab Ecclesia festum Conceptionis celebrari, qui nios in Ecclesia [...] mille annos est orsus, vt Galatinus refert.—In Latina verò introduci coepit ante 500 serè annos, vt ex Epistolis [...] constat.—Tandem verò Ecclesia Rom. ante 200. annos Celebritatem hanc generaliter amplexa, cultoribus [...]ius [...]ingul [...]es indulgentias impertit. Vnde quodammodo videtur conceptionem Virginis canoniz àsse. Non est ergo pium credere Ecclesiam in retanta tamque graui decipi, aut falso fundamento niti. Suarez. Tom. 2. in 3. Thom. q 27. art 2. disp. 3. Sect. 5. pag 24. some 400 yeares ago, and about two hundred yeares since made generall, and the conception of the Virgine, as it were, then canonized. Here againe appeareth a no Catholicke Innouation.
3 Next, as euery man hath a Genesis, to be conceiued and borne into the world, so hath he an Exodus and passage out of this life, according to the law of mortality: by vertue whereof the blessed Virgine, as she was not priuiledged from a naturall conception, so was she not freed from death, which is the passage of all flesh. But the question is, whether after death, her bodie were translated into Heauen. The holy Scripture nameth Christ the 1. Cor. 15. 20. primitiae, that is, the first fruits of all that sleepe, he only entring through the Heb. 10. 20. veile (which is his bodie) into the Heb. 9. 12. Sanctu [...] Sanctorum. But the doctrine of Rome is Sicut ex Graecorum & Latinorum on nium (perpaucis exceptis. qui [...]à epistolâ decepti sunt) assertione, ita etiam ex Ecclesiae Rom. vsu recepto firmiter constanterue asserimus & profite [...]r, ipsam sanctiss. Dei genetricem Mariam vnà cum corpore, quo impertita est Deo carnem in coelum esse receptam. [...] 48. num. 24. Festum Assumptionis B. Mariae est antiquissimum: nam eius meminit Gregorius in Antiph & ante Gregorium Andreas Cretensis Orat. de festo. Bellar. lib. 3. de cultu Sanct. cap. 16. and the Rhemists annot. in Act 1. 14. constantly to professe, that the blessed Virgine was both in bodie and soule assumed into heauen, as being a matter proued most true by tradition.
4 We haue thought that our Aduersaries distinguishing (for so themselues haue affirmed▪) Tradition frō the word written, had vnderstood by Traditiō a doctrine recorded at least in the writings of some Anciēts; yet cōcerning this Assumption they confesse, that Sed iam caetera, quae ad rei gestae historiam pertinent, prosequamur: quae quidem, cum neque ex Canonicis Scr [...]pturis, neque ex Patrum antiquorum testimonijs roborentur; non omnia, quae in eo genere sunt scripta, recitabimus. Baron. ibid. num 9. it is not cōfirmed either by Canonical Scriptures, or by the writings of ancient Fathers. Wherof S. August. serm. 35. de Sanctis.—Virgo Maria quo ordine hinc ad suprema transierit, nulla Catholica na [...]at historia. Non solùm autem respuere Apocrypha, verumetium ignorare dicitur haec Ecclesia: siquidem sunt nonnulla sine authoris non [...] de cius Assumptione conscripta, quae, vt dixi, ita cauentur, vt ad confirmandam rei veritatem [...]inim [...] legi permittantur. Hinc sanc pulsantur nonnulli, quia nec corpus eius reperitur in terra, nec assumptio eius cum carne, vt in Apocrypha legitur, in Catholica reperitur historia. Sed dignum non est de corporis eius notitia sollicitum quempiam esse, quam non dubitat super coelo [...]elatam cum Christo regnare; sed nec inuenitur apud Latinos aliquis tractatorum, de eius morte quippiam dixisse apertè. Et quid de his loquor, cum nec ipse, qui hanc accepit ante crucem Domini in sua, id est, Iohannes Euangelista, de hoc posteris aliquid scriptis reunendum mandauer it? Nullus enim hoc fideliús narrare potuit, si illud Deus manifestari voluisset. Restat ergo vt homo mendacitèr non fingat apertum, quod Deus voluit manere occultum. Vt resert Sixtus Senens. [...]ibl. S. lib. 2. pag. 82. Tit. Mariae transitus. Augustine (writing of this [Page 555] point) concludeth: Let not man feine that to be manifest, which God himselfe would haue secret. And S. Hierome, or else Sophronius vnder his name: Hieronymus, siue Hieronymi comes Sophronius, in Serm. de Assumpt. Virginis, libri huius mentionem faciens, ita scribit:—Haec ideirco dixerim, quia multi nostrorū dubitant, vtrùm assumpta fuerit simul cum corpore, an abierit, relicto corpore: quomodo autē, vel quo tempore, aut à quibus personis sanctiss. corpus eius indé ablatum fuerit, vel vbi transpositum, vtrumnè resurrexerit, nescitur. Quamuis nonnulli astruere velint eam iam resuscitatam, & beata cum Christo immortalitate in coelestibus vestiri. Veruntamen quod ho [...]um verius censeatur, ambigimus, melius tamen Deo totum, cui nihil impossibile est, committimus, quam vt aliquid temerè definire velimus authoritate nostra. Sed & vtrùm redierit in puluerem terrae, certum non habemus. Ex Senensi, ibid. We know not (saith he) what to affirme hereof, but leaue it vnto God. And finally, some of the Sed quaeres, qua certitudine haec veritas tenenda sit:—Albulensis solùm dicit, esse probabiliorem opinionem. Caietan. dicit, piā esse sententiā, & ferè idem docet Sotus. Canus verò addit, esse petulantem temeritatem hoc negare, quem secutus est Corduba. Catharinus autem contra Caieranum, & in Opuse▪ de conceptione, contendit esse de fide. Sed reuerà non est, quia neque est ab Ecclesia definita, nec est testimonium Scripturae, aut sufficiens traditio, quae infall [...]bilem faciat fidem. Est igitur iam nunc recepta haec sententia, vt à nullo pio & Catholico possit in dubium reuocari, [...]ut sine temeritate negari, atque adeò videtur habere cum gradum certitudinis, quem habet alia veritas suprà tractata de sanctificatione Virginis in vtero matris Suarez Ies. Tom 2. qu. 37. art. 4. Sect. 2. §. Sed quaeres. pag. 200. Romish Doctors themselues dare go no further then to thinke it a probable or a godly opinion, & no more infallible than was the other of her Conception, which many of thē haue reiected as vntrue. So that these two points deserue to be censured by the name of Innouations: and yet are they both magnified in their praiers vnto God, and this of the Assumption, is the most honoured Hoc festum Assumptionis maius est omnibus alijs, quae fiunt de illa. Durand. lib. 7. Rational. cap. 24. ad sinem. of all the feasts which are celebrated vnto our Ladie.
5 Lastly, the feast called Corpus Christi, wherein they giue a solemne adoration to the hoast, as vnto Christ his owne naturall bodie, is confessed to haue bene Vrbanus 4. Pontifex anno 1264. instituit sestum illud corporis Dominici, & sublimem illam Processionem. Bellar. lib. 4. de Eucharist. cap. vlt. §. Resp. Honorius. first ordained by Pope Vrbane the fourth, about the yeare 1264. As also the solemne feast Gregorius deinde 4. fertur autor fuisse, vt id sacrum cal. Nouembris celebraretur: item & cruci, ex qua pependerat salus nostra, solennis dies data est, ac Eucharistiae ab Vrbano 4. pariter dies dedicatus assignatusue. Polyd. Virg. lib. 6. Inuent. cap. 8. pag. 400. for the Crosse was instituted (Anno 828,) by Pope Gregory the fourth. Both, we see, are Innouations, so much the more notorious, as they are more Idolatrously abused.
CHAP. XXVII.
Other confessed Romish Innouations concerning Images: first in the publike visible Image of the inuisible God.
SECT. 1.
BEfore that we intreate of the adoring of God in a picture, we are to enquire into the picturing of God, to know whether the Church may allow of any visible Image of the inuisible God, in our spirituall worship. Maister Caluine hath called this kinde of Imagerie Quarta opimo est Caluini, vbi dicit primò, nefas esse Deo inuisibili & incorporeo imaginem visibilem & corpoream collocare. Bellar lib. 2. de imag. Sanct. cap. 8. princip. an heinous wickednesse: Haec opinio Caluini est etiam aliquorum Catholicorum, vt Albulensis in cap. 4. Deut. q. 5. Durandi in 3. dist. 9. qu. 2. & Peresij de Tradit. part 3. in Tract. de Imag. qui docent imaginem Dei non rectè fieri, & ab Ecclesia fortè tolerari, non tamen probari. Idem ibid. Wherein some Catholicks (saith Cardinall Bellarmine) do consent vnto him, who therefore thinke that the Church doth rather permit, than allow the Images of God. And Albulensis. one of these liued an hundred yeares before Caluine. But was not Caluine herein a Catholicke? If this were to be tried by Scripture, [Page 556] it is plaine by the voice of God, commanding his people not to make any similitude of him: why? Thou sawest no liknesse (saith God) but heardst only a voice. Can any man paint a voice? or shall a bodie resemble a spirit, or a visible figure notifie an inuisible Essence, without a lye? Impossible; which the Cardinall doth rightly obserue, calling it Vno modo ad exprimendam persectam similitudinem formae, & naturae rei ipsius, & hoc modo res corporeae solúm [...]— [...] quis Deum ha [...] rat [...]one depingere tentaret, is verum idolum constitueret.— Idolatrous to make an Image with intent to expresse the perfect nature of God thereby: and therefore thinketh to salue all, by allowing no more in such Images, but either an Altero modo ad historiam aliquam oculis exhibendam: quomodo si quis pingere vellet expulsionem Adami de paradiso, pingere deberet Deū in forma huma na ambulantem.—Hoc modo potest Deus pingi. historicall, or else an Tettiò potest aliquid pingi extra historram ad expheandam naturam rei, non per immediatam & propriam simlitudinem, sed per analogiam, siue metaphoricas mvsticasue significationes: quem admodum pingimus Angelos.—Hoc modo pingimus Deum Patrem, cùm eum extra historiam pingimus human [...] [...]ormà. Bellarabid. §. Tertiò potest. analogicall and mysticall representation of God.
2 But we hold it a true Catholicisme, to apply our selues vnto more ancient Fathers, who in their holy iealousie did generally abhorre all such outward similitude of God. Qui (Christiam) Dei, vtpote in cerporei & inuisibilis, effigiem nullam faciunt. Orig. contra Celsum, lib. 4. Christians vse none at all, saith Origen. Quis tam amens cut, vt Dei formam & imaginé statua viro similé referri non prohibeat? Euseb. praep. Fuang. lib. 3. Who is so mad as to thinke that God can be resembled by the likenesse of a man? saith Eusebius. Qui pufillas Dei Patus, Filij, & Spiritus [...]ancti imagines in rebus in corporahbus tantùm agnoseit ne stulti & vecordes Deum corporalibus rebus assimulent. Athanas Oral. contra Gregales Sabellij. Fooles are they and dotards that attempt it, saith Athanasius. And, in the opinion of S. Augustine, Tale (spea [...]ing of the forme of a man) Deo collocare nefas est. August de fide & Symb. cap. 16. lit. e. it is a wickednesse; and of Damascene, Summae insipientiae & impietatis est, Deum figurare. Damascen. de Orthodox fide, lib. 4. it is a madnesse to set vp a figure and Image vnto God.
3 These testimonies informe vs, and may enforce our Aduersaries to beleeue, that the generall iudgement of Antiquitie did teach men to reiect, or at least (which their Iesuite Vasquez doth thinke may be See aboue, lib. 3. cap. 16. lit. e. supposed) did not allow the picturing of God, for feare of the peoples pronenesse vnto Idola [...]ie. And good reason, for God is best comprehended of vs by thinking him to be incomprehensible. And so much the rather may we be perswaded thereof, because their Cardinall himselfe, when he was to iustifie the practise of his Church herein, did not throughout the compasse of more than a thousand yea [...]res, alledge any ancient writer for defence of such figurations; but finding himselfe destitute of the voice of Origen, Athanasius, Augustine, Damascene and other Fathers, he made bold to Tertiò dico, licere pingere etiam imaginem Dei Patris in forma hominis senis: & Spiritus sancti in forma Columbae: vt Caietanus, Ambrosius, Catharinus, Diegus Payua, Nicolaus Sanderus, Thomas Waldensis. Id verò ita probamus. Bellarm. quo suprà. call in Cardinall Caietane, Catharine, Payua, Sanders, Waldensis, (euen his owne brethren) for the onely patrons of this cause. Thus much of an Image. Let vs examine the worship of an Image.
The second Innouation, is the worship which they yeeld vnto the Image of Christ, and vnto other Images.
SECT. 2.
4 In the doctrine of the worship of Images, the Romanists are at a cross-way: some of them will haue Prima negat, ita vt iuxta hanc opinionem cultus latriae in Christum solum in cruce, vel imagine, cogitatione, & recordatione contentum, tanquam in terminum referstur: Crux verò & imago tantummodo sit id, in quo aut per quod Christum colimus: vt verum sit dicere, non col [...]re nos culru latriae crucem, aut imaginem Christi, sed in cruce, aut imagine ipsum Christum, cuius similitudinem Crux vel imago refert. Neque huius sententiae authores inficiantur Crucem & imaginem aliqua veneratione, honore, & cultu prop [...]iè esse colendam; cuius terminus proprius sit ipsa Crux & imago in seipsa, siquidem Crucem & imag. Christi osculamur, amplectu [...]mar & r [...]ligiosè contrectamus: sed solùm negant Cruci & imagini cultum la [...]i [...]ae verae & propriae, qui per imaginem transit ad exemplar, quod resert, vt ad terminum, & obiectū cultus. Huiꝰ sententiae fuisse perhibentur Alex. Durand. Holcoth, Mirandulanus.—Gal [...]iel, meo igdicio, idem sentit, quod alij primae opinionis authores. Azor. Iesuita Institut. moral. part. 1. cap. 6. fol. 736. Cassander a Ideth, Henricum de Gandauo, Ioh. Gu ura, Petrum Aquila, Franc. Maronis. Consult. pag. 165. the worship due vnto the Image of Christ, [Page 557] to be onely that wherein, or whereby we worship Christ. Secunda opinio affirmat, coli debere adorattone latriae, hoc est, codem cultu, honore, & veneratione, quà colitur Christus, cuius est imago:—ità, vt cultus tùm ad imaginem repraesentantem, tùm ad Christum, cuius similitudinem gerit, teferatur: sed in Christo sisht propter istum, & tanquam in obiecto vlti no; in imagine verò repraesentante terminatur, non propter ipsam, sed propter exempl [...]r. Azor ibid §. Secunda opinio. Others affirme, that the Image is to be adored with the same diuine worship, wherewith Christ himselfe is worshipped, whose Image it is: and this they call Haec sententia communi est Theologorum consensurecepta. Ibid. §. Praetereà. the common opinion of Diuines. But how commendable this is, we must examine by antiquitie, first in the prescription of worship, which God himselfe gaue vnto his people vnder the law: where some Romanists (as namely Sandetus, Cathariaus, & alij existimant aenaeum serpentem populo propositum suisse, vt aliquis ei cu [...]tus deferretur. M. [...].—Pam [...]elius putat in veteri lege prohiberi tantùm ne (speaking of the Ch [...]rubias) adorarentur pro Dijs. ( [...] add [...] Greg. Valent. Ies. lib. 1. de Idol. cap. 5. pag. 696 col. 2.) Sanders, Pammelius, and Catharine) do spie (as they thinke) the Cherubins and brazen serpent propounded vnto the people of the Iewes to be worshipped: but these are confuted by Vetùm ex Scriptura constat aeneum serpentem tantùm propositum fuisse aspiciendum, cum (que); simplex ille aspectus etiam gratià recuperandi samtatem non videatut esse aliquanota, non [...]rit dicenda adoratio.—Cherubinis nullum cultum fuisse delatum, Tertulltanus docet. Vasquez Ies. lib. 2 de Adorat. disp. 4 cap. 5. num 89 & cap. 6. num 99. & 90. and cap. 2. initio, he bringeth in twelue Scho [...]lemen for the same opinion. Vasquez and Mihi vid [...]tur apud Iudaeos nullus fuisse cultus imaginum, led fuere tantùm picturae & sculpturae, túm ad ornatum tabernacuh aut templi, tùm ob memoriam aliarum retum, & ad Dei gloriam magis declarandam: nec enim puto Cherubinos fuisse ideò depictos sculptosue. vt colerentur.—Then confuting Catharin, and Sanders, for abusing the testimonies of Tertullian and Augustine—Patres solùm docent fuisse imagines apud lud [...]os, non tamensolitas coli. Azor. Ies. Insi it. moral. part. 1. lib. 9. cap. 6. pag. 740. col. 2. Azorius, both Iesuits, who teach, that the pictures and Images then in vse, serued for the ornament of the Tabernacle and Temple, but were neuer applied by the Iewes vnto holy worship: producing for the confirmation hereof a whole inquest of Schoolemen. And if we now demand of these Iesuits, why we should shake off that yoake of Gods commandement, which the Iewes did so long and religiously sustaine, they answer, forsooth, that that commandement of [not worshipping any Image &c.] Dico praeceptum illud de non adorandis figuris non fuisse legis naturae, sed tantùm positiuum, & ceremomale, & temporale, & in tempore Euangelij ceslare debere, Vasquez Ies. lib. 2. disp. 4. cap. 4. num. 83. & cap. 7. num. 115. Ità lentire videntur Alexan. Albert Bonauent. Richard. Palud. Marl. Henric.—Ego lubent:us in (meaning this) primam sententiam inclino. Azor. Ies. quo suprà. was not naturall, but positiue, and ceremontall, and therefore at the entrance of the Gospell was to vanish and ceasse. Which Glosse their Cardinall Sed haec opinio nobis non probatur, tùm propter argumenta facta contra Iudaeos, tum-etiam, quià Iren. Tertull. Cyprian. August. docent omne praeceptum (excepto Sabbato) legem esse naturalem. Bellar. lib. 2. de Imag. cap. 7. §. Saed haec. Bellarmine reiecteth, as contradicting the iudgement of Irenaeus, Tertulliam, Cyprian, and Augustine, foure memorable witnesses of antiquitie.
5 But forasmuch as our Aduersaries will haue vs thinke the law of Iewish antiquitie to be out of date, and do therefore appeale vnto the Christian antiquitie vnder the Gospell, thither will we ioyntly approach: and for our better expedition are contented to consult with their owne Doctors, who doubt not to say, that Ad imagines verò Sanctorum quod attinet, certum est, initio praedicati Euangelij aliquanto tempore inter Christianos, praesertim in Ecclesijs, imaginum vsum non fuisse, vt ex Clemente & A [...]nobio pater; tandem picturas in Ecclesiam admissas, vt retum gestarum historiam exprimentes, aut Sactorum virorum viuas effigies referentes. Cassander Consult. Art. 21. pag. 149. at the first preaching of the Gospell in the daies of Clement and Arnobius (which was about the yeares 65, and 290) there was no publike vse of Images in their Churches. De illorum cultu iam agamus, quem non modò nostrae religionis expertes, sed, teste Hieron. omnes fermè veteres sancti Patres damnabant, ob metum odololatriae, qua nullum execrabilius scelus esse potest. Polydor. Virgil. lib. 6. Inuent. cap. 13. Which voyce their Index Expurg. hath put to silence. As for the worship of them, S Hierome doth [Page 558] witnesse, that it was condemned almost of all ancient Fathers. Q [...]antum autem veteres initio Ecclesiae ab omni veneratione imaginum abhorruerunt, declarat vnus Origenes aduersus Celsum lib. 7.—Impossibile esse, vt qui Deum nouit, fiat supplex statuis; nec hoc tantùm stultum esse, si quis preces simulachris offerat, sed etiam cum id aliquis simulat, vulgi opinionibus se attemperans: nil enim adulterum debet esse in anima hominis verè pij erga Deum. Nos verò ideò quoque non honoramus simulachra, quia quantum possumus, cauemus, ne quando incidamus in eam credulitatem, vt & ijs tribuamus diuinitatis aliquid. Cassander Consult. art. 21. pag. 153. As appeareth also by Origen (Anno 230.) esteeming it to be a foolish and an adulterous profanation, euen outwardly to seeme to worship a statue: which kind of worships the Ratio cur prouinciale Conc. Elibertinum in Hispania imagines in templis eius prouinciae pingi vetuerit, nempè vt Idololatriam hoc remedio extingueret: nam etsi Patres illius Synodi scirent, sacrarum imaginum cultum Ecclesiae iam adultae vt. litatem maximam conferre, tamen cum animaduertillent gentes illas nuper ab Idolorum superstione ad Christum venientes, adhuc ad pristinam idololatriam inclinari, & diuinos honores imaginibus in Ecclesijs Christianorum depictis impendere, acsi illis inesset aliquod diuinitatis, iudicarunt praesenti morbo non posse aliter mederi, quàm imaginum interdictione. Sixtus Senens. Biblioth. S. lib. 5. Annot [...] pag. 420. Councell of Eliberis did forbid (Anno 305) for feare of the peoples idolatrie. Epiphanius also (Anno 390) chancing to see an Image Epiphanius—velum quoddam scidit, quod pendere videbat in foribus cuiusdam Ecclesiae, eò quod habebat imaginem Christi aut alicuius hominis sancti:—dicitue contra authoritatem Scripturarum in Ecclesia [...] hominis imaginem pendere. Ecce ad quae tempora hunc reducemus errorem. Alphonsus de Castro, Haeres. Tit. Imag. initio. either of Christ or of some Saint, hanging at the doore of an Oratory, did cut it in pieces, holding it to be a thing contrarie vnto Scripture: and for that cause is boldly noted by their Alphonsus of errour: vnto whom (when he is produced for a witnesse of the custome of the ancient Church,) their Iesuite opposeth the Quanquam si maximé factum illud exploratum esset, nonnè plus ponderis apud nos Ecclesiae totius authoritas atque vsus habere debet? Greg. Valen. Ies. lib. 2. de Idol. cap. 7. pag. 719 col. 1. authoritie of the Church of Rome.
6 Againe, the now vulgar excuse of such worship was held to be no better than heathenish in those ancient times, as both Arnobius (Anno 290) and Lactantius (Anno 320) are obserued to giue euidence; who report this answer of the Paganes in excuse of the Idolatrous worship of their Gods, saying, Nec valebat tune illa ratio, quae à nonnullis obtendi solet, hono [...]esistos non simulachris, sed ijs, quorum speciem repraesentant, deferri; haec enim a Paganis quoque adf [...]rri solebat, vt apud Arnobium: Non (inquiunt) materias,—sed eos in his colimus eolue veneramur, quos dedicatio in [...]er [...] [...]cra. [...]t apud Lactantium: Non ipsa (inquiunt) simulachra timemus, sed eos, ad quorum imaginem ficta, & quoium nominibus con [...]ecrata [...]unt Cassander Consult. Art. 21. pag. 153. We worship not the Images, but the persons, whom the Images do represent. Neither yet did the age of S. Sanè ex Augustino constat, eius aetate simulachrorum vsum in Ecclesijs n [...]n fuisse, ex his quae scripsit in Psal. 114. ad vers. illum, Simulachra gentium, &c. Cassander ibid pag. 151. Augustine (Anno 400) acknowledge thē as law full in their publike vse. And although euen in those times (when Paganisme was rooted out, & Christianitie confirmed in mens hearts) they Tandem v [...]ò, qu [...]ndo exoleto propemodum paganismo—animis Christianorum in syncero Dei cultu, satis institutis & confirmatis, picturae in templis receptae sunt, idque iam tum aetate Ambrosij, &c. Idem ibid. pag. 155. began to be receiued into the publicke Churches, for (as we thinke) an Emblematicall and historicall vse: yet (Anno 600) See aboue lib. 1. cap. 2. Sect. 25, & 26. the iudgement of the Church of Rome is manifest (as hath bene confessed) by the Epistle of S. Gregory, who taught the allowing of them as historicall and sacred monuments only, and forbad the worshipping of them.
7 The Apologists cannot blame vs, if here we make the period of our demonstration of antiquitie by descent, where they began to ascend in the pretence of their ancient hold. This doth sufficiētly bewray their Innouation in the publike worship of their Church: which we might proue to be as pernicious in the nature, as it hath bene new and prodigious in the birth. But our taske in this book is not to proue how ill, but how old euery such bastard is. Onely (if our Reader desire to see the deformitie hereof) he may haue recourse vnto the first Lib. 1. cap. 2. Sect. 26. booke, where the Romish Doctors do both commiserate andd complaine of the visible impietie, wherein also many Romish worshippers are found to haue bene damnably idolatrous.
[Page 559] 8 And for a supplie (if yet any supplie may be necessarie) we produce the testimonies of their Hos sequi videtur Peresius—Primùm con tendit fallò dici signi ac rei significatae cogitationem seu notitiam eandem esle, cùm sint duae, quae à se inuicem distinguantur: primū quippe apprehenditur hoc vel illud signum esse, deinde tem intuemur, quam significat: haec siunt simul quidem tempore, sed natura & ratione vnum eorum alterum praecedit: deinde quamuis lapis, marmora, aut metallum siant signum, non tamen iccirco naturam suam commutant, neque limitem superant insensibil [...]um rerum, neque dignitatem rationalis creaturae attingunt, vel habent secum comunctam rem, quam significant. Regem quidem adoramus in purpura sua, quae si ab Imperatore seiungatur, ne quicquam illi Regis honorem exhiberemus. August. hom. 58 de verbis Dom. Christi humanitatem latria scribit adorandam, quia coniunctam habet diuinitatem, quae si seiungetur (quod tamen faciendum non est) latria non adoraretur: quantò ergo minus crux, quae reuera separata est à Christo, latria coli non debet?— Peresius, Gabriel quoque Brel in Can. lect. 49. eorum sententiam, vt saniorem, probat, qui dicunt quòd imago neque vt consideratur in se, secundum quod lignum est, lapis, aut metallum, neque vt consideratur secundum rationem signi & imaginis, sit adoranda: qualitercunque enim consideretur, inquit, est res insensibilis, & creatura, cui adoratio [...] minimè est exhibenda: Hinc patet quorundam hominum stolidus error, qui adeò ad imagines afficiuntur, vt in ipsis credant esse aliquod numinis, gratiae, vel sanctitatis, quibus potentes sint facere miracula, praestare sanitates, ex hoc assurgentes ad corum venerationem, vt promissorum aliquid consequantur. Arguitur, inqui [...], ex codem nonnullorum indocta simplicitas & indiscretio, quâ reuerentiùs adorant imagines pulchras, quàm turpes; nouas, quàm vetustas: aut contra ornatas venustio [...]i auro vel purpura, quàm nudas, credentes eas sanctiores, quo pretiosiores, &, vt Bernardus ait, offerentes libentius auro tectis, vbi magis cernitur diuitia [...]um cumulus. Arguitur & aliorum rudis leuitas, qui improuidè vota emittunt, & ad pereg [...]inandum se obligant, nunc ad illam, nunc ad aliam Ecclesiam intuitu certarum imaginum, credentes illas maio [...]i in illa, quam similes in alijs fulgere à virtutibus, clarere miraculis, & maiore fulciri potestate. Haec omnia in vanam transeunt superstitionem, in quam non inciderent, si rationem adorationis ac veri cultus attenderent: aut si ignorant, informationem humiliter acciperent. Hactenus G [...]briel Biel. Biel, and Hac de re prudentèr etiam Gerson in Declarat defect. Eccles. inquiens, [...]udicate si [...]anta imaginū & picturarum in Ecclesijs varietas expediat, & an plures simplices nonnunquam ad idololatriam peruertant. Haec ex Hospiniano de origine templorum, pag 70. Gerson, by whom the now subtle folly of the defence of the worship of Images is See a little before at the letters, s, u. confuted, and the giddinesse of somekinde of worshippers condemned, especially, for See the letter, t. beleeuing that there is infused into Images a kind of diuine power & sanctitie; seeing that their parcell-guilt conceits, and excuses yeeld greater honour vnto a new Image than vnto an old, and vnto a trimme one than vnto a meane: commending their vowes vnto Images, and making pilgrimages vnto pictures of the same Saint, rather in one place, than in another. Which are notable characters and notes of superstition. We conclude, Let not new conceitednesse controule the wisedome of our Ancients, who primitiuely condemned this for feare of Idolatry, a sinne most execrable.
CHAP. XXVIII.
Of confessed Romish Innouations in ceremoniall matters, both in some particulars, and also in a burthensome and oppressing multitude in the Romane Church.
SECT. 1.
FIrst their praiers vpon beads, which was first deuised by Est modus orandi postremò inuentus per calculos, vt ita dicam, ligneos, quos vulgus modò preculas, modo paternostros appellat. Ij namero quinquaginta quinque ita ordine distinguuntur, vt post denos singuli maiuseuli affigantur filo, sunt enim perforati.—Eius rei autor fertur Petrus Eremita, homo Gallus, ciuis Ambiauensis, qui abhinc annis 430. hoc est, circiter annum salutis 1090 sanctitate floruit. Polydor. Virg. Inuent. rerum, lib. 5. c. 9. pag. 344. 345. Petrus a French Eremite, Anno 1090, may well be sent againe into the desert, where it was first hatched, because they are contented to pray by number, whilest most of them (which is the height of stupidity) know no more what they pray than do their verie beads: which in the daie of iudgement must serue for a memorandum and recount of their so often Matth. 6. 7. Battologies and vaine Bablings, which our Sauiour Christ hath condemned.
[Page 560] 2 Secondly, shall we go to visit their Temples? Herein many ceremonies haue bene altered, and some of them (we confesse) were alterable: as namely the fashion of praying towards the East: which was ancient, but afterwards changed, because of the Manichaei cū haeresin suam periurio dissim [...]larent, qui solem veluti numen, superstitio [...] ▪ ad orientem conuersi adorabant; constituit [...]eo 1. quò Catholici ab haereticis discerni poslent, qui antea piè & sancté versus orientem Deum orabant, nunc ad occiden tē conuersi Deū colerent, ne quid fideli populo cum haereticis commune esset, sed potius hoc indicio discernerentur apertissimè. Binius Tom. 1. fol. 935. in vita Leonis, & Baron. anno 443. nū. 5. abuse of the Manichees, who superstitiously worshipped the Sunne rising in the East: yet was it afterwards reuiued againe by Sacerdos in altari, & in diuinis officijs debet, ex institutione Vigilij Papae, versus Orientem orare Durant. de rit [...]. li [...]. [...]. ca. 2. nū. 57. Pope Vigilius, about the yeare 537.
3 Thirdly, albeit their Cardinall Bellarmine will haue vs to Est autem hoc loco ob [...]e [...]uandam, olim non tam rasu [...]am, quàm tonsuram in vs [...] fuisse,—vt apparet ex Clem. Alex. paedagog lib. 3. ca. 11. Pili (inquit) tondendi sunt non nouaculâ, sed tonso [...] forcipibus: item ex Optato Mileuit. lib. 2. contra Parmen. qui Donatistas arguit, quòd Catholicis Sace [...] dotibus per vim capita ras [...]int: Doce [...]e (inquit) vbi vobis mandatum sit, radere capita Sacerdotibus, cum è contrario tot sint exempla proposita. Itē ex Hieron in 44. [...]zech. vbi dicit, non l [...]cere Sacerdotibus comā alere, nec tamen radi, sed ita tondere vt cutis tecta maneat, &c. Bellar. lib. 2. de Monach. cap. 40. §. Est autē. Vnus est Anacetus Papa, qui rasurae memini [...]: sed non est indubitata epistola Anacleti, nec tamen reprehendimus vsū Monach. & Clericoiū, quia nunquā prohibitū fuit radi. Id [...]m ibid. obserue, that anciently clipping and polling was in vse, but shauing was forbidden: yet do we now see their Priests shorne vnto the barescalpe.
4 Fourthly, what vndoubted Author can they produce for their confessed noueltie of See aboue lib. 1. cap. 3. Sect. [...]. baptizing of Belles?
5 Fiftly, goodly Temples and specious Churches are both instruments and ornaments of religion, but to be vsed vnto deuotion, and not for ostentation, much lesse (as the Iewes did in saying, Templum Domini) vnto exptobration: as though true religion could not at any time consist without them. Which conceit doth commonly possesse the vulgar Romanists, whom their Auentinus can informe of a time, Auentinus etiam de veteribus Germanis scribens, Maiores, inquit, nostri, religiosissimi mortales, viua Dei simulachra & templa nos esse existim [...]runt, & pro vero habuerunt, mentes nostras penetralia, pectora sacraria corda aras esse spiritus coelestis: illa non auro, picturâ aut pecuniâ, rebus nimirum profanis, ac quibus vera sacra pollui solent: sed iustiti [...], modestiâ, benignitate & liberalitate in pauperes, pietateue excoluerunt. Certiue in hac vita nequaquam se habitare sed peregrinari duntaxat, non sumptuosas aut munificas aedes nec sibi, nec superis construxerunt; perangustis delub [...]is & domibus, quae iniuriam coeli arcerent, contentos fuisse compertum habeo. Nihil pompae datum est, pietatem magnificè coluerunt. Nihil voluptati oculorum indulsere, paupertatis amatores, non luxus, aut diuitiarum admiratores. And, when as our ancestors (saith he) did not addict themselues vnto this kind of pompousnesse: for which cause their Walfridus lib. de offic ac ritibus, cap. 14. de extructione templorum agens, dicit, Videndum esse vt ex iustè partis extruantur, id (que) moderatè & multis inculcat, longè satius esse pauperibus subuenire, quàm parietes templorum ornate. Citat quoque exemplum Gregorij, quem dicit non in templorum extructione, & exornatione, vt alios Papas labor [...]sse, sed in doctrini & eleemosynis. And, Walfridus requireth a moderation, euen from the example of S. Gregory: the consideration whereof moued their Cardinall Petrus quoque de Aliaco Cardinalis Cameracen. de multitudine templorum conqueritur in lib. de Reformatione Ecclesiae, quem Concilio Constantiensi obtulit. Haec Hospinianus de orig. Templorum, fol. 14. Aliacus to wish a reformation in this behalfe.
6 Sixtly, the musicke of their Churches is not a little out of tune, while as their owne Author could not but declaime against it; because that now Cantores nostri in templis nostris constrepunt, vt nihil pretervocem audiatur, & qui intersunt (intersunt autem quotquot ciuitas cap [...]) clamorum consensu contenti, de vi ver borum nihil curant: vnde eò ventum est vt omnis diuini cultus ratio in istis canto [...]ibus sita esse videatur. Polyd. Virg. Inuent. lib 6. cap. 2. But the Romish Index Expurg. hath spunged this out of the la [...]e Editions. it is come to that passe (saith he) that the whole worship of God may seeme to consist herein. This is another nouelrie, wherwith their Iesuit Coster is so delighted, that he hath bent his wit to iustifie and commend it: Cantus Ecclesiasticus non ad populum intelligentia verborum instituendum, sed suaui melodia maiestateue action is reuerentiam, cultumue excitandum est institutus. Costerus Ies. Enchirid. cap. 19. §. Quarta propositio. Church-song (saith he) is not inuented for to instruct the people in the vnderstanding of the words, but to excite them vnto worship & reuerence by the melodie and maiestie of the action. Which sheweth that their doctrine doth iump with their degenerate practis [...]: which Innouation their Lindane in his Panoplie & military furniture, (wherewith [Page 561] he armeth his Reader against Protestāts) doth not obscurely both confesse & condemne. Ve [...]um hanc labem I cclesia [...]de fortè contraxisse cuiquā videatur, quòd quae nunc passim cantantur, non [...]am ad populi intelligent [...]am [...], quod priscos vbique spectasse indubita [...]um est, qu [...]m ad merā Dei opt [...]udem quocunque modo celebrandam [...]requentantur: de quo e [...]isue remedio quid [...]ap [...]entioribus videatur, au [...]re nialo disciturus, quàm defini [...]e, indubiam multorum incur [...]irus reprehensionem. Lin [...]nus Panop. lib. 4 ca [...]. 78. pag. 407. Some (saith he) may per aduenture thinke, that this is a blemish in the (Romish) Church, because those things which are cōmonly su [...]g in Churches, serue not so much for the edification of people (which our ancestors, doubtlesse did euery-where respect) as that the Churches may be frequēted meerely for the celebrating of Gods praise howsoeuer: but of this and the remedie hereof, I had rather learne what wise men iudge, than define any thing my selfe, and thereby to incurre the vndoubted reproose of many. But what should he need to feare to speake a truth, o [...] desire to heare wise men of this age iudge of that, whereof (as he confesseth) Ancients, &, in that name, wiser men haue formerly determined? Hieronymus non simplicitèr vituperat cantum, sed reprehendit eos, quim Ecclesia cantant more theatrico.—Augustinus Confess. lib. 10. Cum [...], accidit, vt me amplius cantus, qu [...]m res quae cantatu [...], moueat, poenaliter me peccasle consiteor, & tunc mallem me non andire cantantem. Aquinas 2. 2. q. 91. ad 2. & Senensis ann [...]t. 304. lib 6. B [...]lioth. S. S. Hierome (saith their Aquinas) reproued the theatricall forme of singing; and S. Augustine held it a sinne to be lesse delighted with the dittie, than with the tune.
7 But what do we trouble our Reader with deliuering such like Innouations by retaile, which we may vtter by grosse? For our Adue [...] saries themselues haue See aboue lib. 1. cap. 3. S [...]t. 3. & Sect. 5. complained hereof, as of a vast wood, pestring the Lords field: yet hath their number bene Ibidem. increased (say they) by seue [...] all Popes: wherein they haue Ibidem. exceeded the multitude of Iewishrites and ceremonies, without either measure or end: so farre that they are become vnto Christian professors, for Heauinesse Ibid [...]m. a burthen importable, and for vneasinesse Fit ampl [...]is de leui iugo Christi & lege libertatis, iugum ferreum & on [...]s graue premens ceruices Christiano [...]um, du [...] scil aliqui suas omnes leges, suas institutiones, suas regulas, & statuta arbi [...]ari volunt accipienda esse, sic [...]t praecepta l [...]gis D [...]i, ad aeternae mo [...]tis interitum, si praetereantur, mergentia. Gerson. [...]. Cancellarias, de vitaspirit. animae, lect. 2. vt est apud G [...]marum Spec. E [...]cles. pag. 119. an iron yoake.
The Conclusion.
SECT. 2.
8 It were a kind of detraction from thy iudicious attention (good Reader) if we should againe remention the alreadie sp [...]ified par [...]ula [...] changes of doctrines, [...]ites, and customes: therefore will we forbea [...] all repetition of them, vntill we shall be prouoked thereunto: yet, for conclusion sake, we iudge their Church to be pieced vp with varieties o [...] new alterations, which by tract of time haue bene multiplied therein, as though it had bene presigured by Theseus his ship, which (excepting the name and Cari [...]. bottome thereof) was nothing lesse then the same. Onely giue vs leaue to adde two points, wherein it may seeme to excell all antiquitie of any kind. The first we take from their Thuanus, their owne historian, speaking of the last Cùm prudentiores, [...]mè Protes [...]antium part [...]us addicti, ad se ex tristi praesentis status cogitatione sensi [...] redijssent, & factum execrantes, eius causas, & excusationem curio [...]a vestigatione quaererent, sic iudicabant; Nullum similis saeuitiae exemplum in tota antiquitate, euolutis gentium Annalibus reperi [...]i. Thuanus hist. lib. 4. initio. Anno 1572. Append. massacre in France:) Wise men (saith he) seeking all manner of excuse for that fact, did notwithstanding thinke that in all antiquitie there could not be found an example of like crueltie. And was not their powder plot also excellent and vnmatchable?
9 The second is the pretended infallibilitie of iudgement, which they attribute vnto the Pope, in all matters which he shall prescribe vnto the whole Church to be beleeued: which, by confession, See hereafter. will appeare to be as notable a ground of all heresie, as the other example [...] ▪ as rare and peerelesse for crueltie. In the interim we must answer vnto the Apologists obiections.
CHAP. XXIX. Whether there be an Innouation in the Church, without an open resistance, and whether a no resistance be a sufficient argument of no Innouation. In which questions our Aduersaries owne instances are retorted vpon themselues.
THE ROMISH APOLOGIE.
This point therefore is not our onely assertion or vrging, but is also yet further grounded vpon the confessed sence of Scriptures, which teach that See hereafter Tract. 2. cap. 2. Sect. 1. z. a. b. d. Pastors and Doctors must be alwaies in the Church: and that Hereafter Tract. 2. cap. 2. Sect. 1. l. 1. & ibidem l. p. q. r. they shall not be silent: but shall See hereafter Tract. 2. ca. 2. Sect. 1. l. p. alwaies resist all false opinions with open reprehension: The office also and nature of the Church argueth no lesse, for how can she be the true Church, and yet suffer so many and important errors as are pretended to inuade her children, without resistance vpon her part? The experience likewise of all former times is answerable hereunto, for in this sort haue the old heresies of the Grecians and Latines bene discouered, and See this at large in the seuerall treatises of Tren cus, Epiphanius, Theodoret, Augustine, Damascene, &c. written purposely by them against heresies: contradicted. In this sort were of later times, Berengarius, Waldo, Wicliffe, Luther, &c. euer at their first arising contradicted and charged with Innouation. In this sort lastly, is the defection or change in doctrine heretofore made by the First concerning the defection of the Greeke Church, the more ancient examples thereof in Paulus Samosatenus, Macedonius, Nestorius, &c. are so memorable, as further testimony thereof needeth not. 2. Secondly, as concerning the seuerall defections for latter times of the Greeke Church from the Roman, they are testified by Nicephorus, Zonoras, Clycas, Hunbertus against Nicetas, and others. And in part by some Protestants, as namely by Crispinus in his discourse of the estate of the Church. pag. 364. fine, & 253. initio. And by Osiander in his Epitom. Centur. 9. 10. 11. &c. p. 144. circa med. & 156. post med. & 261. fine, & 262. fine, and by M. Sparke against M [...]ohn de Albines. p. 158. and by Keckermannus in System. Theolog. lib. 1. pag. 68, & 69. Twelue times or thereabout [...] hath the Greeke Church reconciled it selfe to Rome, and afterwards falne from thence, being thereupon now at last wholy oppressed with ba [...]barous Tu [...]cisme. 3. Thirdly, as concerning the seuerall errors (few in comparison) wherein the Greeke Church at this day dissenteth from the Roman: their beginning and contradiction is notorious: as for example, their denia [...]l of subiection to the Romane sea was begun by Iohn of Constantinople, and he thereupon specially contradicted by [...]regory the great, l. 4. cp. 34. & 36. & l. 7. cp. 36. & 64. and by Pelagius in his Epistle, vniuersis Episcopis qui illieita vocatione loannis Constantinop. ad Synodum conueneiunt. Also their deniall of prayer for the dead was begun by Aërius, and contradicted in him by Austin, haer. 53. and by Epiphanius, haer. 75. And yet afterwards in both these doctrines they conformed themselues to Rome, as is reported by M. Sparke vbi supra, and by Osiander Cent. 15. pag. 477. and by Crispinus vbi supra, pag 451. In like manner their defence of mariage of Priests was contradicted against Theodorus by Chrysostom. in epist. 6 ad Theodorum Monachum: and against certaine other by Epiphanius haer. 59. ante med. Also their deniall of the holy Ghosts proceeding from the Father and the Sonne, was begun and gainsaid about Anno 764. as witnesseth our aduersary Keckermanus in System. theolog. pag 68. The deniall of vnleauened bread in the celebration of the Sacrament, was begun about Anno Domini 1053. as appeareth by [...]eo the ninth, in epist. ad Michaelem Episcopum Constantinop. c. 5. and by Osiander Cent. 11. pag. 156. pest med. and by the Century writers. Centur. 11. c. 8. Like example might be giuen of their other, but few and lesser errors, the which Anno Domini 870. consist (as appeareth by the testimony of Crispinus in his discourse of the estate of the Church, pag. 253. initio) but onely in the Primacie and the diuersitie of ceremonies, as appeareth by the two seuerall treatises translated lately into Latin, the one made by Hieremias Patriatch of Constantinople, the other entituled Responsio Ioannis Basilij magn [...] Du [...]is Mus [...]ouiae, &c. Anno 1570. and published and replied vnto by Ioannes Lasicins a Protestant writer of Poland, and extant in the booke intituled de Russorum, Muscouitarum & Tartarorum religione, &c. printed 1582. And it appeareth in the treati [...]e set forth by the Protestant Diuines of Witteberg, entitled Acta Theologorum Witebergensium & Hieremiae Patriarchae Constantinopale Augustana confessione, &c. printed Witebergae Anno 1584. That the Greeke Church yet to this day professeth and teacheth Inuocation of Saints and Angels (pag. 55. fine, 102 ante med. & 128. initio) Reliques (pag. 243. fine, & 368. post med.) worshipping of Images, (pag. 243. initio. 244. circa & post med. & 247. ante med. & 251. fine) Transubstantiation (pag. 86. initio, 96. initio, 100. circa med. 240. post med & 318.) Sacrifice (pag. 102. & 104. post med.) The signifying ceremonies of the Masse, pag. 97. circa med. and see the marginal note therupon, and pag. 99. & 100. Auricular confession in praesat. ante med. & in libro, pag. 87. initio, & 130. post. med. Enioyned satisfaction, pag. 79 & 89 post med. Confirmation with Chrisme, pag. 78. initio, & 238. fine. Extreame vnction, pag. 242. initio, & 326. ante med. And all the seuen Sacraments, pag 77. circa med. & 242. Also prayer for the dead. pag. 93. post med. 102. ante med. & 109. post. med. Sacrifice for the dead, pag. 95. circa med. & 104. post med. Alm [...]s for the dead. pag 93. post med. & 109. circa med. Freewill, pag. 224. circa med. 296. ante med. & 367. circa med. Monachisme pag. 132. ante med. & 257. ante med. Vowes of chastitie, pag. 111. circa med & 129. post. med. & 135. post med. The fast of Len [...] and other let fasting dayes, p. 126. fine. That Priests may not marry after orders taken, pag. 129. circamed. And lastly (to omit many other) that the tradition and doctrine of the Fathers is to be kept, pag. 131. fine, 138. initio, & 142. So plainly in all these chiefe points doth the Greeke Church yet to this day remaine vnchanged. GREEKE CHVRCH, to vs (though in comparison strangers thereunto) at this day yet discouerable.
THE PROTESTANTS APPEALE.
SECT. 1.
THe summe of all this, and of the next Section may be reduced vnto this syllogisme. All notorious changes in Religion, haue receiued present and open resistances and reprehensions. But the Church of Rome (say they) hath not bene openly resisted in the opinions, which are laid vnto her charge. Ergo, she hath not committed in them any notorious alteration. The proposition they labour to fortifie by Scripture, and by experience.
2 The sence of Scripture is not to be applied vniuersally, but [...], that is, for the most part: for in the ancient Church we haue heard of the doctrine of the See aboue. Millenarij, held by Irenaeus, and other fathers of their time; and of the doctrine of (that we may so terme them) Paideucharistitae, defending the necessitie of the administration of the Eucharist vnto children, whereof Pope See aboue lib. 2 cap. 13. §. 3. Innocentius was a principall patrone: both which opinions are now condemned as new and erroneous by our Aduersaries themselues; which notwithstanding passed for currant in their times, not onely without resistance, but euen with the approbation of the chiefe Pastors of the Church. Like as there happened a notable alteration in the succession of their Popedome, when notwithstanding there was so little resistance made against the intruders into the cl [...]aire of Rome, that their Cardinall Baronius deploring the miserie of that vsurpation, feared not to say, that then See below Sect. 3. a. all Christs disciples were asleepe; as either not able, or not daring to contradict so notorious Innouation.
3 Their confirmation from experience is lesse probable: for resistance is a word of mutuall dependance and reciprocation, as appeareth in the two grand Barators and common suiters in the law, Stile, and Oake; the one is the plaintife, the other the defendant; each doth resist the other in the question of right, and the matter in the end is referred vnto the Iudge, who is to discerne whether of these parties is erroneous: but how? Not by the beginning of open resistance, but by the light of their euidence, and the letter of the law. So in religion, resistance, which is a pro and contra, is no sufficient conuiction of errour by it selfe.
4 Secondly, in their assumption, pretending that no example can be giuen of resistance against any alteration of religion in the Church of Rome, they call for some examples hereof more instantly in their next Section: therefore we being troubled with abundance of those instances which haue bene See aboue. related, will single out onely two of these which the Apologists haue here propounded for the ground of their contrarie experience, viz. the Grecians, and Luther.
5 Many resistances made against the Greeke Church in seuerall doctrines, haue bene See aboue. before obiected by the Apologists, and by vs, in the most particulars, confuted; which now againe they recapitulate, burthening a whole page with the repetition of them: shewing themselues hereby nimiùm diligentes, euen seriously superfluous. That which first we haue selected out of [Page 564] many, is the example of the Grecians denying subiection vnto the See of Rome; which was begun (say the Apologists) by Iohn Bishop of Constantinople, who was therefore contradicted by Pope Gregory the Great, lib. 4. epist. 34.
6 This assertion concerning the [deniall of subiection by the Grecians vnto Rome,] although it be See confuted aboue lib. 1. cap. 11. &c. false, yet will we (for disputation sake) suppose it to be true. The thing that Pope Gregory did condemne in Iohn Patriarch of Constantinople, was the See aboue lib. 1. cap. 2. Sect. 19. title of vniuersall Bishop of the Church. This indeed S. Gregory did contradict, calling it a See ibidem. title of noueltie, of errour, of impietie, of blasphemie, and the very poyson of the Church of Christ: which (saith he) neuer any of my Predecessors consented to vse: adding, that whosoeuer shall vsurpe it, is the forerunner of Antichrist. Notwithstanding, Pope Boniface (who did succeed S. Gregory next except one, did (as hath bene confesled) assume that title of vniuersall Bishop; and the Popes, euer after him, haue challenged it as a speciall p [...]erogatiue of their Popedome.
7 Now let these great disputers maike what will be the force of this their owne instance. The title of vniuersall Bishop, and dominion thereby implied, is, by the iudgement of S. Gregory, no more belonging vnto the Bishop of Rome, than it did vnto the Greeke Patriarch. We hence make bold to demand, Was this resisted in Boniface, the first vsurper of it in the Romane Church, or not? If it was resisted, then must the Apologists, by their doctrine, confesse it to be an Innouation: if it was not resisted, then is it possible that an Innouation might passe without resistance.
8 Afterwards Luther is produced for an Innouator, because his opinion was contradicted and resisted at his first rising. But what was his first opinion, and of what kind was his first resistance? First of his opinion: Martinus Lutherus nostro seculo ab Indulgentiarum repraehensione principium fecit sectae suae propagandae, vt perspicuum est ex astertionibus articulorum à Leone 10. damnatorū. Bellarm. lib. 1. de Indulg. cap. 1. pag. 7. Martine Luther (saith their Cardinall Bellarmine) did begin his opposition vnto Rome in reprehending their article of Indulgences. Concerning his resistance, Leo decimus, anno salutis 1517. habuit in Germani [...] procuratores Indulgentiarum,—quas illi praedicarent valere non solùm ad salutem viuorū, verumetiam mortuorum animas subleuandas, quae in Purgatorio essent. Tum praestò fuit Lutherus, Augustinianus Monachus, homo in Theologia apud suam Gentem primatius, qui illud improbarit Procuratores eà revaldè commoti, primo quoque tempore nomē Lutheri Romā ad Magistratus deferunt; is continuò vt deorū contemptor accusatur, citatur, causa agitur: sed quia ad diē dictam non adfuit Romae praesens vt relponderet, paulò post declaratur haereticus. Polyd. Virgil. lib. 8. Invent. cap. 4 pag. 492. purged out by the Romish Index. Pope Leo the tenth (saith Polydore) sent his Proctors into Germany, who preached the article of Indulgences, affirming, that they are powerfull both for the good of the liuing, and also for the ease of soules tormented in Purgatory. Luther then rose vp to disproue them, and was therefore presently cited to Rome, and accused; and because he did not appeare at the day assigned to answer to the accusation made against him, he was forthwith pronoūced an hereticke. Here we see Luther resisting the Pope, and the Pope resisting Luther: the matter is the doctrine of Indulgences, which (as hath bene confested by the Romanists themselues) See aboue lib. 1. cap. 2. Sect. 20. And in this booke, cap. 12. Sect. 1. is not expresly deliuered either in Scripture, or in the writings of ancient Fathers: nor was in vse in the primitiue Church: but hath bene termed by their owne Authors a doctrine of godly deceit, and indeed a palpable noueltie. Now then, the case is plaine, the Popes resistance doth not proue the Innouation of Luthers doctrine, but the Inuouation of the Popes doctrine doth iustifie Luthers resistance.
9 Waldo, VVickliffe, and Luther (giue me leaue thus farre to digresse) are brought in as though they were authors of three different religions: this is our Aduersaries guise, whensoeuer they happen vpon the mention of these names; whereas (if they shall be willing to conferre with their owne Thuanus) they may be otherwise directed. He sheweth that those who are commonly [Page 565] called Igitur P. Valdus corum antesignanus, patriâ relictâ, in Belgium venit, atque in Picardia. quam hodiè vocant, multos sectatores nactus, cum inde in [...] transijsset, per Vandalicas ciuitates diu versatus est, ac postremò in Bohemia consedit, vbi etiam hodiè ij, qui cam doct inam amplectuntur, Picardi ea de causa appellantur. Habuerat Valdus, &c.—Albij haesit, vnde Albigei,—quanq [...]n alijs in libris Cathari dicuntur, quibus respondent, qui hodi [...] in Anglia puriorem doctrinam prae se ferunt.—Ita ab [...] aut fautoribus illi cogno ninati: à loco verò pauperes Lugdunenses, Albigei, & diuersis regionibus ob diuersas c [...]las Passageni, Patareni, Lollardi, Turelupini, ac denique [...]ynici dicti su [...]t Thuanus Inst. Tom. 1. Anno 1550. pag. 457. Albic [...]s ipsos perempturus, isi repentino morbo correptus mox decessislet. Cum hùc illùc ab eo tempore dispersi vbique exag [...]atentur, tamen extitere semper per interuallum, qui eo [...]um doctrinam intermo [...]tuam renouarent, lo. Wicleuus in Anglia, in Bohemia lo. Hussus, & Hieron. Pragensis; nostra verò a tate, postquam Lutheri doctrina obuio tam multorum fauore accepta est, reliquiae illorum vbique spa [...]ae colligi, & crescente Lutheri nomine, vires & anthoritatem sumere coeperunt, praecipuè [...]n regionibus Alpinis, & prouincijs Alpibus vicinis. Igitur cum Merindoliani & Caprarienses ad famam corum quae in Ge [...]ania gerebantur, aminos sustulistent, iamue conductis ex Germama Doctoribus▪ manifestiùs quàm ante [...]se proderent. Thuanus ibid. pag. 459. Ille (Gu [...]ielmus [...]ngaeu [...]) ergo quaestione habita, sic reperiebat, Valdenles, qui dicuntur, homines esse, qui [...] abhinc anuis alperum & incultum solum, vectigale à Dominis acceperint. Ibid. pag. 463. Caprarienses, qui in [...] comitatu sunt, codem tempore ab Auenionen [...]bus bello petebantur; ij in commum periculo communem quoq [...]e rel [...]gionis professionem consc [...]ibunt cum Lutheri doctrinà ferè con [...]nuentem; & inde ad lac. Saboletum Cardinalem, Carpentoracti Episco um mittunt, qui, vt erat pro & miti ingenio perbenigne supplices accipit, & quae vltra ca capita libro comprehe [...]sa de ipsis spargantur, ad inuidiam consicta & meras nugas esse ingenuè declarat; id enim quaestiombus supra ea re habitis sibi certò con [...]tare: caeterum oblat [...] libello videri multa inesse, quae partim integ [...]a sententia in melius mutari, pa [...]im acerbiùs, in Pontisicem & Praesules dicta, temper [...]tiori stylo mitigari possint; se nihilominus eis benè velle, minimèque ex animi sui sententia futurum, si cum his hostiliter ageretur: se quamprunùm Caprariam ad aedes suas venturum, abiue coràm de re tota pleniùs cogmturum. Thuanus ibid. pag. 465. VValdenses, Piccards, Albigenses, Cathari, Lollards, though from their dissent of place and other circumstances they haue diuerse names, yet hold they the same faith which VVicleffe held in England, and Husse in B [...]h [...]mia, and gathered strength at the coming of Luther; especially in the Capra [...]ienses, who professed a religion agreeing almost in all things with Martin Luther: them did Cardinall Sadolet examine, and found many things maliciously s [...]ed against them. We returne into the way againe.
THE ROMISH APOLOGIE.
And could then our home neighbour Rome, onely Rome, cast off her primitiue faith, and in liew thereof set abroach pretended errours, not few but many, not small but of importance, not of beli [...]fe onely, but of practise (as Praier for the dead: Prayer to Saints: Pilgrimage: vowed Chastitie: Monachisme: Offering of externall sacrifice vnto God: and aboue all (to omit many other) the externall adoring (as Protestants thinke of bread and wine for God,) Neither keepe these priuate to her selfe, but therewithall infect so many Christian Nation [...] Nappeire vpon the Reuelation, pag. 68. reigning vniuersally: and all this as M. Napeire confesseth Nappeire ibidem. without any debatable contradiction ibidem pag 239. ant [...] med. neuer suffering for the space of a 1000. yeares after Siluester the first, (nor before for any thing that is alledged, so much as) any to be seene vouchable or visible of the true Church, to match or encounter her?
THE PROTESTANTS APPEALE.
SECT. 2.
10 But who is a mans neighbour? was it the Priest or the Leuite, who both passed by the man that lay wounded in their way? O no, but the Samaritane, who had compassion on the distressed, and powred oyle and wine into his wounds, to heale him and preserue him aliue: this man was his neighbour that fell among theeues. Why then should the Apologists vpbraid England with the neighbourhood of Rome, whose wine is turned into vineger, oyle intogall, bread into powder, and fish into a serpent, pursuing that Island not with praiers of compassion, but with fire of persecution?
11 What shall induce vs to think that Rome hath not cast off her first faith? [Page 566] We haue heard, by the confession of her owne Cardinals, Bishops, and Doctors, that she is manifoldly declined from the primitiue profession, both in doctrine and practise of Christianity, concerning matters of no lesse moment than are the Scriptures, Sacraments, Iustification, Prayers, and almost the whole frame and gouernment of the Church, and sincere forme of the worship of God?
12 The sentence of our See aboue lib. 1. cap. 8. Sect. 2. Napeir, like as the preposterous fruit of the wombe, cometh with the heeles out first: for that which he speaketh but of one point of Poperie, euen the Papall authoritie, the same do the Apologists apply vniuersally vnto all the members of the Romish profession: and that argument, which he tooke only from a feined Romish suppositiō, they enforce as proceeding from his positiue asseueration. Which his supposition hath bene contradicted by all ancient storie, reuealing vnto vs the diuerse oppositions of many Churches, and Councels, and Fathers (we may also adde, Christian Christiani Imperatores saepè iudic [...]r [...]nt ac deposuerunt Pontisices.—quo iure ipsi viderint. Bellarm. lib. 2. de Pont. cap. 29. §. Argumentum quintum. Emperours) against the Papall authoritie. And can any one requite in any thing a more notorious resistance?
THE ROMISH APOLOGIE.
Whereas yet our Aduersaries themselues, do acknowledge and report Reported at large by the C [...]ntury writers in the fift Chapter of the [...]r seueral Centuries of euery age. the confessed and knowne heretickes, who in euery of the foresaid ages, haue in other points openl [...] and boldly contradicted This is testified by the Century writers vbi supra, & by the other Ecclesiasticall writers of euery age: and see hereafter tract. 2. c. 2. sect. 9. l z. the ROMANE Church. And though we should suppose all this so strangely to haue hapned, could yet so great and strange a wonder, but so much as in that one foresaid example of Whereas our aduersaries preten [...] that Honorius the third who was Pope Anno 1▪ 20. did first bring in the adoration of the Sacrament, it is a meere fiction for no writer of that age did gainsay or so much as charge him with Innouation herein: onely he did ordaine that Priests should admonish the people against their negligence in that behalfe. Before this Honorius, Odo Parisiensis who liued 117 [...]. (in Synodicis constitutionibus cap. 5. de Sacram. altaris) saith in like manner: Frequent [...]r moneantur Laici, vt vbicunque viderint deferri corpus Domini, statim genua slectant tanquam D [...]mino & creatori suo, & tunctis manibus quoadusque [...] orent: also Algerus Anno Domini 1060. l. de sacram. Eucha [...]ist l. 2. c. 3. fine, saith: Hac side ipsum Sacramentum quasi [...] quiddam & rationabile alloquimur & roganus: Agnu [...] Dei, qui tollis peccata mundi, miscrere nobis; quia non quod vid [...]t [...]r, [...] quod verè est, Christum ibi esse credimus. Also Antonius Praetorius a learned Calmnist, in libro de sacramentis, pag. 288. prope initium, telling how Damascene taught Transubstantiation, withall further saith. Anno 735 Subs [...]ta est panis adoratio, a [...]i ipse Christus esset. And so accordingly Carion in his Chronie. pag. 451 prope initium doth not only charge Damascene most expresly with Transubstantiation, but doth also (ibidem pag. 476. circa med. & 477 paulò ante med.) place Artolat [...]a: That is to say (saith he) the adoration of the reserued and cleuated bread (sequentibus annis quin [...]e [...]tis, &c.) within these [...] [...]ue [...]undreth yearesafter Christ. By which onely premisses, as it is cleare and confessed, that adoration of the Sacrament wa [...] v [...]ed long before the time of Honorius the third: so also it is as euident and confessed by Protestants, and namely by [...] (Act. Mon. pag. 896. b. fine, and after the edition of Anno 1596. pag. 1276. a line 14.) that if this Honorius did not begin the same, the first beginning thereof is then so farre from being [...]ound, that we cannot (saith M. Foxe) find it to [...]me in by a [...] ther. Adde but now hereunto th [...] answerable testimonies of Austine in Psalm. 98. of An brose de Spiritu sancto, l 3. c 12. of Theodoret. [...] [...]al. 2. of Chrysostome in 1. Cor hom. 24. of Basil de Spiritu sancto, cap 27. of Nazianzen in Epit [...]ph Gorgoniae, and of Dionysius Areopagita de Eccles [...]hiera [...]ch c. 3. which are so plaine and agreeable with our external adoration of Christ in the Sacrament, that our aduersary Chemnitius doth for such alledge sundry of them against our aduersaries the Sacramentaries, in his Examen Concil. Trident. part 2. p. 92. adoring the Sacrament for God (much more in so many other points of faith) haue bene so brought and diuulged into so many Christian Nations neare and remote, and not once testified or remembred, so much as by any one of the Churches enemies neither hereticall nor prophane? were the Churches owne pastors, her home enemies and strangers to her religion all of them silent herein?
THE PROTESTANTS APPEALE: Shewing the Romish errour in adoration of the Sacrament, and how their apostasie might begin and grow for a time, without resistance.
SECT. 3.
13 If we shall suppose an vncertainty, when adoration of this Sacrament first began, or who resisted it; must it thereupon be collected, that it was from the beginning of our Christian faith? This is the Apologists generall consequence, which they will haue to hold not in doctrine See the former Section. of beleefe onely, but also in practise. Therfore do we hold it sit, first, to put them in mind of one obseruation, which Baronius their late Cardinall hath committed vnto publike record: Quae tunc facies sanctae Ecclesia Romanae? quam [...]oedissima, cùm Romae dominar entur potentiss mae aeque ac lordidist mae meretrices? quarum arbitrio mutarentur sedes, darentur Episcopi, & quod auditu h [...]rrendum & infandum est, intruderentu [...] in sedem Petri eatum amasij pleudo pontifices, qui non sint, nisi ad consignanda tanta tem pora in catalogo Rom. [...]ont [...]sicum scripti. Quis enim à scortis huiusmodi intiusos sine lege, legiun [...]os dicere possit Rom. fuisse Pontisices? N [...]squam cle [...]i cligentis vel postea consentientis aliqua mentio, Canones omnes prelli silentio, decreta Pontisicum suffocata, proscripta [...] antiquae Traditiones veteresue in eligendo sum mo Pent sice consu [...]tudines, sac [...]iue ritus, & pristinus vsus prorsus extincti. Sic vendicauerat omnia sibi libido, seculari potentia freta, insaniens oestro percita dominandi. Dormiebat tunc planè alto (vt apparet) sopore Christus in naui, cum hisce stantibus validis ventis nauis ipsa fluctibus operiretur: dormiebat, inquam. qui ista non videre dissimulans, sineret sic sieri, dum non exurgeret vindex. Et quod deterius videbatur, d [...]rant, qui Domiuum sic do [...]mientem clamoribus excitarent discipuli, stertentibus omnibus: quales [...]am teris delectos ab hisce monstris Presbyteros & Draconos Cardinales fuisse [...]utandum: cùm nihil tam natu [...]ae insitum sit, quà [...] vnum quenique sibi similem generare? quos in omnibus, ijs, i quibus delecti fuerint, consensisse dubitare quis poterit? imitatosue esse ipsos, sectatosue eorum vestigia quis non facilè credat? & optâsse hos omnes, Dominum dormisse semper, & nunquam in iudicium [...]urrecturum, euigilaturum nunquam ad ipsorum cognosc [...]nda & punienda facinora, quis non intelligat? Baronius Tom. 10. Anno Christi 912. num. 8. pag. 779. VVhat a face of the Church of Rome (saith he) shall we call this, which was in those daies, when as the most common and potent strumpets, according vnto their pleasures, disposed of Bishopricks, and (which is horrible either to heare or speake of) placed counter. Popes, their owne paramours, in S. Peters chaire? for who can hold them for true successors, who wanted both the election and approbation of the Clergie? Whilest that the ancient Canons and decrees of elder Popes were suppressed, and the former customes of election vtterly extinct, then, as it may seeme, Christ lay in his ship (meaning the Church) asleepe, and it was beaten and tossed with raging tempests, and he dissembled, as it were, that he saw those euils, by permitting them to sway; yea (which is the worst) there was not found any one among his Disciples, who listed to waken our Lord, all of them being in a shorting sleepe. VVhat kind of Cardinals were then chosen by those monsters? doubtlesse, we must thinke that they followed the course of naturall creatures, whose propertie is to beg [...]t their like, whose vices they would imitate, and wish that the Lord should sleepe alwaies, and neuer arise vnto iudgement.
14 This is a plaine testimonie of their choise and vncontrollable witnesse confessing not a winking, but a sleeping, not of their people onely, but also of their Clergie, euen from the lowest vp vnto the Cardinals (who are accounted the See aboue lib. 4. cap. 19. Sect. 2. fundamentall supporters of the Church in both spirituall and temporall causes,) by suffering a corrupt and pestilent succession not onely in Bishopricks, but in that which they call the Chaire of S. Peter, the seate of the Bishop of Bishops, euen the Popedome it selfe, by intrusion of monsters, according vnto the lust of famous whores. Can the Apologists require a more notorious and vgly change in practise than this? or in a subiect matter of more importance, or more free from open resistance, when behold, all the Disciples are starke asleepe? We leaue their practise, and returne vnto the doctrine.
15 It is a true signification, which one of our Doctors hath deliuered, viz. Transubstantiationē subsecuta est adoratio, that is: Adoration of this Sacrament did follow vpon the doctrine of Transubstantiatiō. Therfore adoration could be but an embryo before the daies of Pope Innocentius the 3, at what time Transubstantiation grew to be of so perfect a strength, as first then to become a doctrine of [Page 568] faith, as their owne Doctors haue affirmed. This maketh the iudgement of our Hospinian (an author often cited by the Apologists) to seeme more probable, who ascribeth the beginning of adoration vnto Sacerdos quilibet frequent [...]r plebem doceant suam, vt cùm in celebratione Missarum eleuatur hostia, se reuerent [...] inclinet: idem faciens, cum eam defert Presbyter ad infirmum Honorius 3. Decret. de celeb. Missarum, lib. 3. Tit 41. cap. Sanè cum olim. Pope Honorius the third, who liued some few yeares before the fore-named Innocentius.
16 This adoration increased by another Innouation vsed by Pope Vrbane the fourth, who first (saith Cardinall Bellarmine) instituted a solemne feast & procession for the Eucharist (called Corpus Christi day,) which afterwards Pope Clemens the sift did confirme, to the intent that by the publike adoration therof, the rude people might be more easily instructed concerning the reall (meaning, corporall) presence of Christ in the Sacrament. Where, by the way, we are to vnderstand, that euen the ordinance of Pope Vrbane seemeth not to haue bene void of resistance, seeing that, Qu [...]a illa constitutio V [...]bant non [...]uit recepta ab omnibus, ideò Clemens Papa quintus innouauit illam constitutionem, & illam praecepit ab omnibuster [...]ari. G [...]ssa [...] Clement. cap. Vnicum. Tit. De Reliq & Venerat. forasmuch as (thus their Glosse speaketh) the constitution of Vrbane was not receiued of all, therefore did Pope Clemens command it to be vniuersally receiued. Yet one would thinke it strange that it found no more generall and free passage in those times, if the doctrine of Indulgences had then possessed mens Creeds: specially seeing that Summam Indulgentiarum, quas Vrbanus quartus, Clemens quiatus, Martinus quintus, & Eugenius 4. ipsis, qui ipso die festo intersunt primis & secundis Vesperis, vel Missae vel Matutino, Iuhanus Ponerius collegit, & assurgit ad 16000. dierum Indulgentias. Hospinian hist Sacram. lib. 4. pag. 387. the Indulgences which Popes did multiply vpon them (who honoured this feast by their presence at the Church,) did amount vnto sixteene thousand daies pardon.
17 We need not much dispute about this institution, because their owne Consulter hath sufficiently displaied this Innouation: Quare videtur hic circumgestationis vsus, citra graue Ecclesiae damnum imò cum ipsius lucro (si modo id prudenter fiat) omitti posse, cum & recens sit, & diu sine ista cir cumgestatione, sacramento suus honos constiterit, & hodie constare possit. Deinde cum hodie plerumque non deuotioni populi, sed pompae magis & ostentationi serutat: itaque vir summi iudicij Albertus Cranzius in sua Metropoli, Nicolaum Cusanum legatum per Germaniam laudat, qui abusum Sacramenti Euch [...]ristiae in nimis frequenti eius pet singulas ferias circumgest atione sustulerit, & constituit, vt nisi inter octauas festi Sacramento dedicati in publicum non defe [...]tetur, addit (que); idem Albertus memorabilem causam, quia inquit eius sacramenti vsus à coelesti magistro institutus est, ad vsum, non ostentationem: de ipso verò festo certum est illud ab Vrbano, non ad circumgestationem institutum, sed ad celebriorem conuentum▪ & vt homines per pietatis opera ita se praeparent, quo huius pretiosi Sacramenti eo die participes fieri, atque ipsum reuerenter su [...]cipere mereantur: ita enim habent verba Decreti, ad quod institutum si redeatur, nis puto fore absurdi. Cassander de Consult. art. 22. §. De circumgestatione. pag. 174. This custome of circumgestation of the hoast (saith he) may be left, with (if it be wisely laid downe) greater profit vnto the Church, both because it is but a new inuention, as also because it serueth rather for a pompous ostentation, than for any godly deuotion; and so (as Albertus Cranzius saith) is contrarie vnto Christ his institution.
18 What the iudgement of Antiquitie was concerning adoration, we cannot learne vntill we take forth this first lesson of vnderstanding their phrases. Dionysius Areopagita is vsually obiected, where he saith vnto the Eucharist, O diuimssima, & sacra ceremonia. Dionys. Hierarch. Eccles. cap. 3. in Theoria. O thou most diuine and sacred ceremonie! But this was spoken in the same meaning (saith Pachymeres) Ceremoniam hanc alloquitur, qua animatasit.—vt Gregorius Theologus: O sanctum & magnum Pascha; & eiusmodi sacra ceremonia Dominus noster Iesus Christus, ad quem sermonem habet. Pachymer. in eum locum. See also aboue lib. 2. cap. 2. &c. wherewith Nazianzene spoke vnto the feast of Easter, saying, O thou great and holy feast! which is but a figuratiue prosopopoeia: Haec verba, [O Pascha magnum] ad festum ipsum perind [...] ac vita praeditum resert. Iila autem [O verbum Dei] & quae deinceps sequuntur, ad Christum spiri [...]uale Pascha per acclamationem dirigit. Nicetas in Nazianzen. Orat. 2. de Pascha in fine. speaking vnto it (saith Nicetas) as though it had had life. Euen as our c Vrbanas 4 primus instituit festum corporis Domini, & soleunem eius processionem.—Fuisse optimas eius festi rationes, patet ex Clementina, Vnica de Reliq. & venerat. Duae videntur praecipuae,—1. vt Christimus populus Deo grat [...]s ageret, obt [...]m singulare pro nobis impensum beneficiū:—quare nisi quis neget in h [...]c Sacramento singulare beneficium à Deo nobis praestitum &c. Altera,—quia melius d [...]scunt rudiores in Eucharistiae Sacramento verè esse Christum praesentem, & proindè falsam esse haeretico [...]um doctrinam, ex publica adoratione totius Ecclesiae, & honore illo eximio, qui huic Sacramento exh [...]betur, quàm ex multis concionibus. Bellar lib. 4. de Eucharist. cap. 30. [Page 569] Aduersaries confesse they themselues meane, when they say vnto the Crosse, See aboue lib. 2 cap. 2. Auecrux, spes vnica, &c. that is, Haile ô Crosse, my onely hope &c. We haue had plentifull triall of the hyperbolicall speeches of Fathers, sounding like vnto these sayings of Nazianzen, who in an Homily comparing the day of Christ his resurrection with the daies of Christ his passion and buriall, Heri cum Christo in crucem agebar, sussigebar: hodiè simul glorificor: heri commoriebar, hodiè simul viuisicor: heri con [...]epeliebat, hodie simul resurgo. Greg. Nazianzen. in Pascha, Orat. 1. Yesterday (saith he)) I was crucified, to day am I glorified; yesterday was I buried, to day I am risen againe. Potestis, quicuuque id vultis, non solum pedes & manus, sed & sacrum illud caput contingere. 2. Ip [...]e in vos descendat in baptismo. 3. Maria Mag dalena pedes ofculatur. Sic & vos qui accepturi estis baptism a primùm tenete pedes Saluatoris. Chrys [...]st. in Matth. h [...]m. 90. & in Marc. hom 13. & hom. 14. Whosoeuer will be baptized (saith Chrysostome) may in baptisme touch the head and feete of Christ. Clemens doubteth not to say, Inuocet Deū Sac [...]rdos ad Baptismum. Clemen [...] cons [...]it. Apost. lib. 7. cap. 43. Let a man inuocate vpon Baptisme. And S. Augustine, Baptismum Christi vbique veneramur. August. epist. 164. We worship the Baptisme of Christ, wheresoeuer it is. And againe, explicating himselfe by comparing the Qui veneratur vtile signum diuinitùs institutum, cuius vim significationemque intelligit, non hoc veneratur quod videtur & transit, sed illud potius, quò talia cuncta referenda sunt:—Sicuti est Baptismi Sacramentum, & celebratio corporis & sanguinis Domini: quae vnusquisque cùm percipit, quò referantur imbutus agnoseit, vt ea non carnali seruiture, sed spirituali potius libertate veneretur. Aug. de doct. Christ. lib. 3. cap. 9. worshipping of Baptisme and the Sacrament of Christs bodie together, which (saith he) whosoeuer receiueth, knoweth whereunto they are referred, so that he worshippeth them not with a carnall seruitude, but with a spirituall liberty. And who knoweth not that it is not Baptisme, but Christ in the ministration of Baptisme that is to be muocated, and adored, and worshipped? Which kind of paralleling of phrases vsed by ancient Fathers, concerning Baptisme and the Eucharist, may be as good as any Comment for our right vnderstanding of antiquity. Howbeit, that reuerence which belongeth vnto the sacred things of God, cannot without impiety be denied vnto the holy Sacramēts, because in them we haue sealed vnto vs that eternall & sauing truth, which is promised in the word, where of Tertullian said, Adoro plenitudinem Scripturarum. Tertull. aduersus Hermog. post medium. I adore the fulnesse of Scriptures.
19 Damascene, who liued about the yeare 740. hath this sentence: Damascenus, qui circa ann. Domini 470. claruit. l. 3. c. 7. de orthodox. side scribit, propter saluas & inconfusas in vnione proprietates non esse incircumscriptae diuinitati aequare vbique corpus. Item, prorsus impossibile esse, contrarias substantiales differentias, sicut est, visibile & inuisibile, palpabile & impalpabile, circumscriptum & incircumscriptum esse, simul in corpo [...]e & Christi humana natura coexistere. Vt refert Hospiman hisi. Sacram. lib. 3. cap. 7. pag. 256. It is impossible for two contrarie essentiall differences, such as are visible and inuisible, palpable and not palpable, circumscribed in place and not circumscribed, to consist together in the humane nature of Christ. Which saying is, of it selfe, sufficient to ouerthrowall conceit of Transubstantiation. If his other sentence may admit an adoration in our former sence, as he speaketh himselfe of the worship of the Crosse: yet may they not vrgently pressevs with his authority, because he is without the compasse of due antiquitie, and more especially for that he is noted by the Romanists to haue bene both of too Theophylacti opimonem (which was, Spiritum à Filio non procedere) Damascenus & alij recentiores Graeci approbant Sixtus Senens. Bibl. S. lib. 6. annot. 187. sol. 505. much, and of too Cùm audiuisset (Damascenus) ac credidisset Tra [...]ani animam Gregorij magni precibus ex inferno liberatam fuisse, id quidem bona fide vir sanctus retulit at commentum falsissimum suir, quod putabatur esse historia. Poss [...]uinus Ies. apparat. sacr. Tit. Ioh. Damascenus. little credulitie.
20 Howsoeuer, in as much as our Aduersaries dare not allow a direct adoration of Christ in the Eucharist, but vpon presumption that Ob. Si ideò Sacramentum Eucharistiae adorandum sit, quia Christus ibi est, igitur omnis creatura adoranda est, quia in omni creatura Deus est. Respondeo, longè aliter Christus est in Eucharistia, & in alijs rebus Deus: nam in Eucharistia tanquam vnum tantùm suppositum est, idque diuinum: caetera omnia ad illud pertinent, & cum illo vnum quid faciunt, licet non eodem modo; [...]deò rectè totum illud adoratur simul, vt ante diximus de Christo vestito: at in alijs rebus Deus quidem est, sed non est vnum suppositum cum illis, neque dici possunt vnum quid, Deus & creatura, in qua est Deus. Bellarm. lib. 4. de Eucharist. cap. 30. §. Quartò. he is personally (and not onely mystically) therein: we by our See aboue lib. 2. cap. 2. former confutation of [Page 570] his personall and corporall being in this Sacrament, stand secure & free from this assault, holding it the safest for vs to adore Christ his person in both the Sacraments; yet not as inclusiuely, but significatiuely and representatiuely contained therein, with (as the Liturgie teacheth) a sursum corda, that is, by lifting vp our thoughts vnto heauen, as the proper and onely reall and royall place of his mansion, vntill his coming againe vnto iudgement, according to the letter of our Creed: shewing our selues hereby not So Chrysostome speaketh in one place. Dawes, but (as Chrysostome speaketh) Vbi enim (inquit) cadauer, illic Aquilae, Cadauer Domini corpus:—Aquilas appellat, vt ostendat ad alta eum oportere contendere, qui ad hoc corpus accedit. Chrysost. in 1. Cor hom. 24 post med. Eagles, soaring vp into heauen, there to feed on the bodie of Christ, which was slaine for our sinnes; for where (saith Christ) the carcasse is, thither will the Eagles resort: teaching vs, that euen when we contemplate vpon his bodie, now majestified and glorified, we should do it with a reference vnto it, as it was mortified and dead, because therein consisted the merit of our redemption.
21 Lastly, although Rome could expostulate, (seeing that the heresies of other Churches were detected and resusted at their first birth,) why Rome (ô Rome) should seeme to erre without any open resistance; yet so little would this preiudice our plea against her, that it may seeme rather to be fortified therby, because the Antichristian apostasie hath this peculiar title, Apoc. 17. 5. hauing in her forehead a name written, Mysterie. Why? Their owne Rhemists annot. vpon that place. Rhemish Doctors giue this note: S. Paul (say they) calleth this secret and close working of abhomination, the mysterie of iniquitie, 2. Thess. 2. So that howsoeuer her entrance and progresse did passe vnder such cloudie pretence of Christian policie and godlinesse, yet her purple and scarlet garment, & abhomination was by degrees to be made manifest. Which may serue for a full conuiction of the Apologists, challenging vs to shew the authors, times, and manner of resistance in euery change.
22 To conclude, seeing that their Cardinall See a [...]oue Bellarmine hath well obserued concerning other Patriarchall seats, except Rome, that they haue long sithence departed from the syncerity of their ancient faith; and we haue now shewed the like decay in Rome also, in many & maruellous aberrations: why should not our Aduersaries acknowledge in Rome, not onely a possibilitie, but euen an ordinarie and lamentable experience of her (ô Rome) apostasie from the sincere faith?
CHAP. XXX.
THE ROMISH APOLOGIE.
That Catholickes are able to proue the contrarie, euen by the testimonies of learned Protestants. § 8.
And although the proofe of the ROMANE Churches supposed change of her religion lying on our Aduersaries part, & hitherto wanting, might be matter in this behalfe sufficient to offer vnto your HIGHNESSE learned iudgement; yet will we our selues in surplusage exhibite further demonstration of her not change in any needfull article of faith, by manifest testimonie from our learned Aduersaries: First then, it is heretofore fully proued by e [...]ident confession of the learned Protestants (aswell in generall, This is fully confessed heretofore Tract. 1. Sect. 1. paulò post initium, and M. Fulke in his answer to a counter set Catholik, p. 36. initio, aff [...]meth also that the religion of the Papists came in and pre [...]ailed in the yeare of our Lord 607. as also concerning euery point [Page 571] of faith in particular) This is heretofore proued Tract. 1. Sect. 1. in the margent at the letter, d. that is the time of Gregory the great, Bishop of Rome, the Romane Church professed our now Catholicke, or (as they term [...] it) Popish faith; and that she hath pers [...]uered in profession thereof euer since that time, is confessed likewise by our Aduersaries, and made so euident by histories, as that to vndertake further proofe thereof were tediousnesse both Confessed heretofore Tract. 1. Sect. 2. in the margent at the letter, 1. and also at this marke improper and needlesse. This This is mani [...]estly affirmed and collected from the Ecclesiasticall writers of euery age, and by our aduersaries the Century writers, in euery of their seuerall Centuries. Gregory liued somewhat within the first 600. yeares after Christ; so that hauing now hereby alreadie proued the continued profession of the Romane Church in our now taught Catholicke faith for all these last thousand yeares: * And M. Fulke in his answer to a counterfet Catholick. pag. 27. circa med. speaking of Boniface the third. who was Bishop of Rome the second yeare after the death of Gregory the great (teste Anastasio [...] de vitio Pontificū) saith, the Popes from Boniface the third, were ill blasphemous hereticks and Antichrists. And he affirmeth the same in his con [...]utation of Purgatory, pag. 344 post med. And he likewise affirmeth Boniface the third to be Antichrist, and that vnder him the Papists religion preuailed, in his foresaid answer to a counterfet Catholick, pag 36. and in his confutation of Purgatory, pag. 194. paulò post med. & vide Whitakerum lib. de Ecclesia. pag. 260. fine, & 261.
THE PROTESTANTS APPEALE▪ Shewing the Apologists errour, concerning S. Gregory.
SECT. 1.
ALL this their Surplussage, or further demonstration (as they call it) is nothing else but indeed a superfluity, being onely (as will appeare,) a new moulding of that masse and lumpe of matter which they had formerly collected: therefore may we referre our answer with no lesse case than they haue done their proofes, vnto This they do generally in [...] their margents. heretofore.
2 And so it shall appeare, that they must seeke out some new Gregory for proofe of their new doctrine of Transubstantiation, priuate Masse, proper Sacrifice, halfe Communion, Iustification by inherent righteousnesse, Indulgences, worship ping of Images, as also for their oppressing multitude of ceremonies, addition vnto Canonicall Scriptures, insufficiency of the written word, & forbidding the common reading thereof, with other particulars of Romish Religion, which old S. Gregory See abou [...] lib. 1 from chap 2 vnto the 6. chap. neuer allowed: who was himself so farre from being Popish, that he was not so much as Pope, according as this creature is now defined; because he both abhorred the title of vniuersall Bishop, which betokeneth the now vniuersall soueraigntie ouer the Church of Christ in all causes Ecclesiasticall: and as concerning the State temporall, he protested his subiection vnto it. Ergo, this their resumption of the continuance of the now profession of the Romane faith for the first 600 yeares, is a meere precipitation.
THE ROMISH APOLOGIE.
The onely difficultie and doubt leaft to be examined, is whether that she did make change of her faith, during these other foresaid first 600 yeares next after Christ. This being the maine point or issue of this present controuersie:
THE PROTESTANTS APPEALE: Shewing their errour in the maine Issue.
SECT. 2.
3 This [onely] is, we will not say one lie, but doubtlesse one great vntruth, as hath bene abundantly See aboue lib. 1. cap. 2. proued: and yet this vast vntruth is here laid downe for the maine point and Issue of this present controuersie. So that this foundation being so sandie, it prognosticateth the ruine of their whole structure and building. For what?
THE ROMISH APOLOGIE.
We will now first examine for how many hundreth yeares next after Christ, the Church (e) M. Fulke in his confutation of Purgatory, p. 374. post med. of Rome is confessed to haue perseuered without reuolt or change in the faith first to her deliuered: In discouerie whereof, whereas our writers do obiect, how that Tertullian prouoked the heretikes of his time with the succession of the Romane Bishops, M. D. Fulke answering thereto affirmeth the reason thereof to be, for that (saith he) (The Church of Rome retained by succession vntill Tertullians daies, that faith which it did first receiue of the Apostles. With whom agreeth herein M. D. Whitaker Whitaker de Ecclesia, p. 278. post med. speaking of certaine Apostolick Churches, & amongst them of Rome by name: saith, Vnde intelligimus cur ad illas Ecclesias prouocaret Tertullianus? nimirum quia tum doctrinam Apostolicam perpetua successione tenebant. and Hierome Zanchius de vera Relig. pag. 148. post med. Zanchius: and where one of our writers vrgeth In M. Fulks confutation of Purgatory, p. 372. ante med. the succession of the Romane Bishops by example of Irenaeus, Cyprian, Tertullian, Optatus, Hierome, Augustine, and Vincentius Lirinensis, M. Fulke answereth thereto saying, Ibidē. p. 373. paulò ante med. That these men specially named the Church of Rome, it was because the Church of Rome at that time, as it was founded by the Apostles, so it continued in the doctrine of the Apostles. And M. D. Reynolds being prouoked in the same kind acknowledgeth in like manner, that M. D. Rainolds in his conference with M. Hart, p. 442. post med. the succession of the Romaine Bishops was a proofe of the true faith in the time of Austine, Epiphanius, Optatus, Tertullian, and Irenaeus, &c. And the like acknowledgement or answer thereto, is made by many other Ridley in M. Foxes Acts and Monuments, p. 1359. b. circa med. saith, The Patriarch of Rome in the Apostles time, and long after, was a great maintainer and setter forth of Christs glory, in the which aboue all other countries and Regions was preached the true Gospell, the Sacraments were most duly administred, &c. After the Emperors became Christians, the Gospell there storished most. And M. Iuell in his Reply to M. Harding, pag. 346. ante med, saith, As well S. Austine as also other godly Fathers rightly yeelded reuerence to the sea of Rome, &c. for the puritie of religion which was there preserued a long time without spot. And pag. 628. paulò post med. he further saith, The godly Fathers (of those foresaid times) sought to the Church of Rome, which then for puritie in religion, and constancie in the same, was most famous aboue all others. learned Protestants: onely we will conclude with Caluin, who setteth downe oure foresaid allegation saying of vs, Caluin. Instit. l. 4. c. 2. sect. 2. saith: Magnificè illi quidem suam nobis Ecclesiam cōmendant: allegant enim eam apud se initio sana doctrina & sanguine Martyrum bene fundatam, perpetua Episcoporum successione conseruatam fuisse ne intercideret; commemorant quanti hanc successionem fecerunt, Irenaeus, Tertullianus, Origenes, Augustinus, et al [...]. They in deede set foorth their Church to vs very gloriously, &c. They report out of Irenaeus, Tertullian, Origen, Augustine, and others, how highly they esteemed this succession: Whereto he then answereth and giueth his like reason hereof, saying, Cum extra controuersiam esset, nihil à principio vsque ad illam aetatem mutatum fuisse in doctrina, sumebant quod omnibus nouis erroribus conficiendis sufficeret, illos oppugnare doctrinam ab ipsis vsque Apostolis constanter & vnammi assensu retentam. Caluin vbi supra, l. 4. cap. 2. sect. 3. Considering it was a matter out of all doubt that from the beginning euen vntill that time, nothing was changed in doctrine, the (fore-said) holy Doctors tooke in argument that which was sufficient for the ouerthrowing of all new errors, (to wit) that they (viz. the heretickes) oppugned the Doctrine which euen from the very Apostles themselues had bene inuiolably and with one consent reteined: And in his booke of Institutions set forth in French, he saith expresly, that Caluin in his Institutions in French, printed at Geneua by Conradus Badius, Anno 1562. saith, C'estoyt vne chose notoire & sans doubte, que depuis L'aage des Apostres, iusques à leur temps, il ne c'esto [...]t art nul changement de doctrine, ny à Rome, ny aux autres villes. It was a thing notorious and without doubt, that after the Apostles age vntill those (fore-said) times, no change was made in doctrine, neither at Rome nor at other Cities: So plainely do our learned aduersaries acknowledge, that no change of faith was made by the Romane Church from the Apostles age vntill the times of Saint Austine, Epiphanius, Optatus, &c. Which was for soure hundreth and fortie yeares after Christ.
THE PROTESTANTS APPEALE: Shewing that Protestants claime of Antiquitie.
SECT. 3.
4 This generall consent of our so profoundly iudicious Protestants, in appealing vnto the primitiue Church for the space of the first foure hundred and fortie yeares after Christ, thus acknowledged by our Aduersaries, may wel serue for a iust reproofe of their slander, who vsually vpbraide Protestants with contempt of all Antiquitie: for here euen old Rome is commended by Protestants, and produced for the condemnation of this new Rome; which is new, more by alteration of her profession and customes, than of her edificies and situation. Yet gladly would we know what this their Arithmeticall computation may meane.
THE ROMISH APOLOGIE.
The Church of Rome being then thus cleared from all change of doctrine (at the least concerning any needfull article of faith, which is the onely point now pertinent and questionable) during aswell the first 440 yeares after Christ, as also the other thousand yeares now last past: there remaineth onely to be examined, the interim of those 160 yeares which passed betweene the said first 440. and the said other last 1000 yeares; in which meane time, if no such supposed change was, then doth it hereof vnauoidably follow, that as the Church of Rome at first receiued and professed the right faith, so likewise she doth yet still to this day continue and preserue the same.
The matter being as then (euen from the testimonies of our learned aduersaries) made thus issuable, and plainly deduced to this certainty or narrow compasse of time: we haue here often prouoked them to giue example or instance of this their supposed change in the Romane Church during the said meane time of 160 yeares.
THE PROTESTANTS APPEALE: Shewing the Apologists singular curiositie in the weauing vp of their former ends.
SECT. 4.
5 A Philosopher did call sophistrie, (which is an vnsound, but wittie subteltie) a spiders web, fine, but thin, wouen curiously, but easily broken: and such like may this workemanship of the Apologists seeme to be, whilest that they hemme Protestants within so narrow a compasse, as is the interim of an hundred and sixtie yeares, charging them to proue therein all the Innouations which they haue obiected against the Romish Church.
6 For first, Protestants, in oppugning doctrines which they call new, and not Catholicke, (that is, not vniuersally receiued as necessarie points of faith,) are so farre from suffering the limitation of the first 440 yeares, that they giue the Romanists the scope of the first 500 or 600 years, as our Aduersaries themselues do acknowledge: for D. Stapleton writing of the opinion [Page 574] of Luther, Caluine, and Melancthon, saith, that Quare Luthe [...]u [...] ipse in nouissimis suis libellis, vt in capt. Babylon. Caluinus quoque passim in Prophetas, Melancthon etiam locis communibus primis editis, primos tantùm quin gentos, aut ad sammam sexcentos annos veritati concedunt. Stapleton. prompt. Cathol. ser. 4. Hebd. 4. pag. 173. they did yeeld vnto the triall of truth, by the testimonie of Antiquitie, for the space of the first fiue of sixe hundred yeares. Maister Campian a Iesuite, reporting the challenge of Bishop Iewell for the maintenance of those articles, which he then propounded for Catholicke, saith, that he appealed vnto the iudgement of Antiquitie for the first Iohannes Iuellus, Antesignanus Caluimanorum, Angliae Catholicos, ad D. Pauli Londinensium, incredibili [...]actantiâ la [...]essi [...]it, mu [...] catis per hypocrisin & imploratis Patr [...]bus, quicunque intra salutis annum sexcentesimum claruissent. Campian. rat. 5. p. 41. sixe hundred yeares: and so likewise doth their Iesuite Sacroboscus expound D. Whitaker his defence, Sed fo [...]tè respondebit Whitakerus quan [...]o ipse concessit Ecclesiam Rom. puram, piā Christianam primis sexcentis annis, id se non intellexisse simpliciter & absolutè, ita vt nullum genas corrupt. lae in aliqua parte doctrinae locum habuerit in ea, sed tantùm comparatione tacta ad lequentia secula in quib is euasit corruptissima, & facta est Antichristiana. Sacroboscus Defens. Decret. Conc. Trid. part 3. cap. 2. pag. 213. Granting (saith he) the Church of Rome to haue continued pure for the space of 600 yeares, which he meant comparatiuely, in respect of the most corrupt state of the Church of Rome, as it is now. And so indeed the meaning must be, to wit, that the doctrines controuerted were not held in the prefined time of Antiquitie, as now they are in the Church of Rome: as our former discourse hath proued, and the sequele will more fully confirme.
7 Secondly, their passage from the daies of S. Gregory (who liued within the first 600 yeares) vnto these present times, (which is the period of a thousand yeares following) for the vnuiolable continuance of their now Romish faith, is praecipitare, non descendere; an issue void of consent, and a reckoning (as we say) without their hoast, as both by the examination of the In the first booke. iudgement of S. Gregory, and of the former Throughout the second booke. Antiquitie, hath bin demonstrated: yet, as though the poore remainders of the 160 yeares, coming betweene Gregory and the former Antiquitie, were the parenthesis, wherein our proofe of their alterations must necessarily be included, they proceed to play vpon this string saying:
THE ROMISH APOLOGIE.
In full liscouerie of which point, we will bri [...]fly vrge three speciall reasons next ensuing. As first, seeing the Scriptures do witnesse to vs, aswell that Christ hath placed in the Church Ephes. 4. 11, 12, 13. Pastors and Doctors, (to continue) to the consummation of Saints, vntill we all meete in the vnitie of saith (euen as our aduersaries do hereupon expound) M. Fulke against the Rhemish Testamét in Ephes. 4. fol. 355. a. initio. And Calum Institut. printed Geneuae 1550. c. 8. de fide. sect. 37. 38. p 233, 234. and Melancthon in loc. cōmun. printed 1561. c. de Ecclesia. for euer: as also that these Esay 62 6. watchmen or See the marginall notes of the English Bible of Anno 1576. in Esay 62 6. Pastors Esay 62. 6. shall not be silent, but shall (as M. Fulke confesseth,) M. Fulk in his answer to a counterset Catholick pag. 11. initio. alwaies resist all false opinions (euen) M Fulk ibid pag. 92. ante medium. with open reprehension: which thing is also otherwise most euident, in that by the iudgement of all men See this confessed hereafter Tract. 2. c. 8. Sect. 6. in the margent at the letter, m. and tract. 2. c. 2. sect. 13 in the margent at the letter, r. Christs true Church must euer continue; but the true Church she neither is nor can be, if she faile so much in dutie, as to suffer so many supposed errors to assault and inuade her children, without some open defence and resistance to the contrary: Therefore so many and so important doctrines, as Merit of works, Praier to Saints, Free-will, Reall presence, adoration of Christ in the Sacrament, Sacrifice of the Masse, the vnmaried life of Priests, and so many other moe such like, could neuer (supposing they were errors) haue in so small a compasse as of those said 160 yeares, bene brought to haue bene as then begun and publickly professed by the Romane Church, without great difficulty of resistance and open reprehension of some one or other godly, and in some part of the true Church. The examples These examples are yet extant, and to be found in Irenaeus in libro aduer [...]us haereses. And in Epiphanius and Augustine, in their seuerall bookes against heresies. aswell of the times then precedent, wherein were so contradicted but for some one or other seuerall opinion, the [Page 575] Valentinians, Tatianists, Manichees, Arians, &c. As also of the ages then subsequent, [...] which were in like sort contra licted the seuerall These examples are collected out of the Fathers of euery of those ages by the Protestant writers, as namely by the Century writers in their fifth Chapter of euery seuerall Century. See also Pa [...]al [...]on in his Chronologie, and Osiander in his seuerall Centuries. other heresies of euery age; and all yet to t [...]is lay manifoldly recorded, giue plentifull demonstration herein.
THE PROTESTANTS APPEALE: Shewing the Apologists error in the whole.
SECT. 5.
8 Herein is a commixture and confusion of cases, which ought to haue bene distinguished, concerning both the subiect and the obiect of controuersies. The subiect of Antiquitie is the Church: which is sometime taken for the vniuersall companie of professors, sometime for one or other particular Church of ancient times; and we know that diuerse particular Churches (otherwise orthodoxall) haue had their blemishes, which ought not to be imputed vnto the Church vniuersall.
9 Secondly, in the cause, which is the obiect of controuersie, they should haue distinguished doctrines fundamentall, the denial whereof doth exclude men from saluation, and disanulleth the name of the Church in the gainsaiers (such as were defended by the now mentioned Valentintans, Manichees, Ar [...] ans, Eutychians, Nestorians, and such like) from the errors which were not absolutely fundamentall, but may consist with a possibilitie of grace, so long as they are not possessed with a wilfull contradiction against the knowne light of the truth.
10 Againe, some errors are propounded onely as probable opinions, some as necessary positions and conclusions. In the first, the Church wherein they are, giueth a libertie vnto men to dissent, and consequently a securitie to remaine in such a Church: the other bindeth and constraineth a beliefe, and may not be allowed against a mans conscience.
11 Lastly, some points were then newly inuented by some particular men, which ought to be discerned from other doctrines, which were generally professed of almost all. By these so reasonable and requisite considerations our Authors alledged by the Apologists, haue bene freed from detractions, and the now religion of Romanists confuted in the aboue specified articles, concerning Scriptures, Sacraments, priuate Masse, Free-will, Merit, Iustification, manner of Worship, and (besides many others) in Popedome it selfe.
12 To conclude, seeing there is scarce any one point in controuersie betweene vs and Rome at this day, which we are not able to proue to be orthodoxall and true, by the expresse testimonies of diuerse Romanists of principall esteeme in their Church, both before and since the coming of M. Luther, as, throughout the particular Treatises in this Appeale, hath bene amply confirmed, we thinke that this their importunate seeking of a note of resistance must not a little derogate either from the Apologists learning, or modestie: for why should they exact notes of opposition by Protestants vnto [Page 576] their doctrines, which they may find vsuall in the worthiest professors of their owne Church. One point yet more.
THE ROMISH APOLOGIE.
The like examples also of the verie foresaid 160. yeares now in question affoord no lesse euidence hereof, for euen as then were contradicted for their seuerall opinions, to vs yet at this day discerned and knowne, not onely the Aug. l. de haeresibus ad Quoduultdeum haer. 88. Pelagians, Aug. ibidem haer. 91. Nestorians, Aug. ibidem haer. 69. Donatists, Sexta Synod. Constantinop. and see Centur. 6. col. 311. line. 37. Monothelites, &c.
THE PROTESTANTS APPEALE.
SECT. 6.
13 These heresies and such like, we confesse, were publikely contradicted about those times; and some of the same contradiction hath the same heresies of Pelagianisme, Donatisme, and Monothelitisme, found in some Romanists, yea in some Popes of Rome, as will hereafter appeare. But scuto prius, we must first defend our selues from the imputations of heresies, before we may attempt to accuse others.
THE V. BOOKE.
Chap. I.
A iustification of Protestants against the Romanists, who charge them with the guilt of ancient Heresies.
The two first concerning Praiers and Fasts, from the Aërians.
THE ROMISH APOLOGIE.
But also (which argueth this matter most inuincibly and clearely for vs, and against our aduersaries) sundrie hereticks for their then priuate and singular denying (as Protestants now do) sundrie points of our now professed Catholicke faith; the vndoubted examples whereof, are many, and by our verie aduersaries acknowledged. So euen in, or (which is more strong) next before the beginning of the said 160. yeares, was (as is confessed) the deniall of praier and offering sacrifice for the dead, and of our appointed fasts, condemned as singular in Hereof see Aug. haer. 53. & Epiphanius haer. 75. ante med. And M. Fulke in his answer to a counterfeit Catholicke, pag. 44 fine. & 45. initio, confesseth this, saying, I will not dissemble that which you thinke the greatest matter; Aërius taught that Praier for the dead was vnprofitable, as witnesse both Epiphanius and Austine, which they count for an error: Also he taught that fasting daies are not to be obserued. And see this confessed in like manner by Pantalcon in Chronographia, pag. 28 initio. Aerius.
THE PROTESTANTS APPEALE: By the testimonie of their Romish Aduersaries.
SECT. 1.
HEresie is the Helen of Greece, engendring dissention for some carnall respect; the Diuels concubine, conceiuing deformed shapes of errour; an Adder, writhing it selfe into perplexed sences and contradictions; and an Ape, imitating onely the termes of truth. Both Protestants and Romanists would be loath to be patte [...]ned by these Hieroglyphicks: we are now to trie them both by their owne certaine scantlings. And first of the Protestants.
2 Protestants are called in question, in the name of the Aërians, for not praying for the soules departed: whereunto we haue answered See aboue lib. 4. ca. 12. §. 2 & 3. heretofore.
3 The second heresie imputed vnto Secundus error Aërianorū, statuta ieiunia non esse solennitèr celebranda Bellar. lib. de not is Eccles. c. 9. §. 11. Aëriani. Aërius, concerning the celebration of ordinary set-fasts, is ordinarily Idem docent & faciunt Lutherani & Caluinistae ferè omnes. Bellar. ibid. See also Feu-ardent. Dialog. & Durans cont. Whitach. obiected by our Aduersaries: vnto whom (that our answer may be more acceptable) we first propound that aduertisememt which their owne Cardinall Tolet giueth them, concerning [Page 578] the state of Gods Church vnder the old law: Aduettendum est, in huius leiunij declarationem, olim in veteri lege frequentissimum fuisse vsum ieiunandi, vt constat ex tota Scriptura, Lege, & Prophetis, & historijs: nullū tamen tempus ieiunij indictum fuit à Lege, nec tale p [...]aeceptum in ea fuit, sed ieiunia aut sponte in poemtentiam peccatorum, aut in carnis mortificationē, aut ad i [...]am Dei placandam assumebantur, aut aliquandò ab ipsis maioribus Iudaeorum iniungebantur, maximè temporibus angustiae & tribulationis, aut alijs de causis. Sic ieiunabant Discipuli Iohannis.—At verò in Ecclesia nostra habemus ie [...]niorum praec [...]pta, tempora, & form [...] eo [...]ū praescriptam: nā obseruamus ex praescripto Ecclesiae ieiunia multa, Vigilias, quatuor Tempora, & Quadrages [...]mam, quae ab Apostolis ipsis ottum habet. Haec ieiunia Christus eo tempore, quo cùm suis Discipulis conuersatus est, non indixit eis, nec ipsi ieiunia obse [...]uabant. Toletus Ies. & Card. Com. in [...]uc. 5. Annot. 70. pag. 374 Wherein although (saith he) there was a frequent vse of fasting, yet was there not appointed any set-fast. How then? Their fasts were then vndertaken either voluntarily, by priuate men, for the mortifying of the flesh, &c. or else, they were commanded by their Elders in the times of some great and publike extremitie, or vpon some speciall causes. But what now? But we haue in our Churches (saith he) prescribed vnto vs both the times and formes of our fasts, which Christ in his daies did not ordaine, such as a [...] the Vigils, foure Embers, and Lent-fast.
4 In the next place the doctrine of Protestants would be examined. Ieiunium commune ad disciplinam, de qua nunc tractamus, pertinet, quoties de re aliqua magna Deo supplicandum est: ieiunium vnà cùm oratione indicere expediret, vt Scripturae ostendunt, Act. 13. Nehem. 1. Hoc alacriores ad pre [...]andū reddimur; imminente aut grassante vllâ calamitate, Pastorum officium est, ho [...]tari ad ieiunium Ecclesiam, quo simpliciter i [...]am Dei deprecentur; hoc Dei gloriae & publicae aedificationis interest, tùm etiam nobis ipsis vtile & saluta [...]e. Caluinus Institut. lib. 4. cap. 12. §. 19. A common or publike fast (saith Caluine) ioyned with praiers, is behooffull for the Church, whereunto the Pastor is to exhort, whensoeuer there is any speciall cause to offer supplication vnto God; as for example, in danger of some great calamitie: because hereby our praiers may become more feruent, our soules more humbled, and the wrath of God more easily pacified. We haue heard of the doctrine of Luther, who allowed See aboue lib. 2. cap. 24. sect 7. priuate fasts for the taming of the insolencie of the flesh; and publike also, whether they be politicke, for the good of a commonwealth, or spirituall, either vpon extraordinary occasiōs, or else at the set times before the feasts of Easter, Pentecost, and the day of our Lords natiuitie. In briefe, their owne Cassander reporteth the Protestants generall opinion in their Confession in Saxonie, In Confessione Saxonica;—in tertio genere collocantur eae Traditiones, de rebus indifferentibus, quibus accedit opinio cultus, meriti, aut necessitatis; quae opinio accedens ex Adiaphoris faciat impias; quare illas esse violandas, vt opinio illa corrigatur. Ità à Philippo in Rom. 14. exempla ponuntur, delectus ciborum, statuta ieiunia &c.—Quid qu [...]d Lutherus & Bucerus (Protestantium) princi [...]es ape [...]tè scribunt, se, publicae pacis causà (huiusmodi) caeremonias & Traditiones communiter obseruare velle, his conditionibus, vt doctrina Euangelij de Iustificatione gratuitâ per fidem Christi syncerè tradatur, nec in illarum traditionum obseruatione iustitia & fiducia salutis collocetur. Cassander Consult. art. 15. pag. 104. & 111. wherein they publikely shewed their willingnesse to obserue the set-fasts, and other such like Traditions, yet so, as not to place any opinion of merit in such obseruances, nor obscure thereby the doctrine of our free iustification by faith in Christ Iesus. Which is acknowledged by their Iesuite Philippus Melancthon non negat ieiunij, & rerum indifferentium obseruationem posse homini prodesse, & conducere ad cultum Dei, non tamen inquit immediatè, sed mediatè: facit enim ieiunium vt homo sit aptior ad fundendas preces, in quibus est cultus Dei. Tererius Ies. comm. in Rom. cap. 14. disp. 3. num. 20. Pererius to haue bene also the doctrine of Melancthon.
5 Now then, fasts are either priuate, or publike: but our question is of the publike; which are either Ecclesiasticall, or politicke: but the obiection intendeth onely the Ecclesiasticall. These are appointed either vpon extraordinarie occasions, (as in the case of common danger and extremitie,) or vpon ordinary course. If therfore the Aerians thought only that the Church might disanull the set fasts, or preferre the occasionall fasts before them, herein they could not be called hereticks; because both many such like Traditions (which were in our Aduersaries iudgement Apostolical,) haue bene See aboue, lib. 2. cap. 25 sect. 10. abolished by the Romanists themselues: and also the example of the Church of God vnder the law, hath commended vnto vs the excellency of the fasts which are occasionally appointed. * See aboue, lib. 2. cap. 24. sect. 5. 6.
[Page 579] 6 But if the Aërians abhorred (as they did) such circular set-fasts, so, as to thinke the appointment of them hereticall, and their vse impious, taking occasion thereby to make a schisme in the Church: then Protestants (as hath bene proued) are no more Aërians, in condemning the necessarie vse of such fasts, than the Romanists are Protestants, in auoiding their accidental * abuses: among whom many must necessarily fall vpon the reprehension of their own Iesuite Pererius: Quartum genus abstinentiae hodiè colunt multi peruersâ ratione,—quippè vel errore opinionis existimant summam perfectionis Christianae in vnius abstinentiae cultu, & exercitatione continen, vel hominum laudem aucupantur,—vt incautis & simplicibus falsa sua dogmata persuadeant: vel denique cùm deficiat illos prudentia, sine modo abstinentiam tractant, scilicet, magno rerum v [...]iliorum & meliorum impedimento ac detrimento. Perer [...] [...]omm. in Dan. c. 1. lib. 1. pag. 28. There is a kinde of abstinence (saith he) which many affect vpon a peruerse respect, either placing the chiefe degree of Christian perfection in this kind of worship, or thereby seeking the praise of men, or else so exceeding the iust measure, that their fasts become hinderances vnto more profitable exercises.
CHAP. II. Of two Romish articles, Inuocation of Saints, and worshipping of their Relickes.
THE ROMISH APOLOGIE.
So also was the deniall of praier to Saints, and worshipping of Saints, Relicks condemned likewise as then in Hie [...]on. contra Vigilantium c 2. & 3. And M. Fulke confesseth this likewise, vbi supra, pag. 46. paulo ante med. saying: Last of all Vigilantius shall be brought in, who wrote against Inuocation of Saints, superstition of Relickes, and other Ceremonies: him Hierome reproueth. & vide Centur. 4. col. 1250. line 45: And Osiander in Epitom. Cent. 4. l. 4. pag. 506. ante med. And see this further confessed by C [...]ispinus in his di [...]course o [...] the estate of the Church, pag. 131. post med. Vigilantius.
THE PROTESTANTS APPEALE: In the first point, the testimonies of their Aduersaries.
SECT. 1.
THE Author, in whom this pretended heresie was rooted, is Vigilantius; the witnesse from whom the accusation is deriued, is S. Ierome; the Aduersaries vpon whom the same is fastened, are the Protestants, lastly, the accusers by whom it is enforced are the Romanists: these foure being duly examined will giue vs cause to mislike in the Apologists a foure-fold defect.
2 For first, Vigilantius is not challenged by S. Hierome in any one syllable, for the article of our Inuocation of Saints: but onely for saying, Dicis in libello tuo, quòd dùm viuimus mutuo pro nobis orare possumus; pos [...]quam autem mortui fuerimus, nullius sit pro alio exaudienda oratio: praesertim cùm Martyres vltionē sui sanguinis obsecrantes, impetra [...]e non quiuerint. Hieron. tom. 2. lib. 2. aduersus Vigilant. And againe: Si Apostoli & Martyres adhuc in corpore constituti, possunt orare pro caeteris, quandò pro se adhuc debēt esse solliciti, quanto magis post coronas, victorias, & triumphos? Ibid. verbis seqq. The prayers which the Saints make for the liuing, are not heard of God. This their Cardinall acknowledgeth, who, not finding any mention of Inuocation in S. Hierom his exception against Vigilantius, is glad to straine it out by force of Docuit Vigilantius orationes mortuorum pro alijs non exaudiri, ex quo sequitur eos frustrà inuocari. Bellar. lib. 4. de no [...]is Eccles. c. 9. §. 13. Vigilantius. This consequence doth proue, that Vigilantius thought that Saints were not to be inuocated: but it doth not proue that S. Hierome reprehended him for denying Inuocation; or that S. Hierome himselfe defended the Inuocation of Saints. consequence, [Page 580] which for lamenesse is called a flat non sequitur. This argueth their first defect, which is an ignorance of the exception taken against Vigilantius.
3 Secondly, S. Hierome, to proue that the Saints departed pray for the liuing, doth first endeuour to shew that they know the state of the liuing: and to manifest their knowledge, he affirmeth, that they are conuersant with men: reasoning thus: Tu Apostolis vincula inijeis, vt vsque ad diē iudicij teneantur custodià, nec sint cum Domino suo, de quibus scriptū est, Sequuntur agnum quocunque vadit: Si agnus vbique, ergo hi, qui cū agno sunt, vbique esse credendi sunt: & cùm diabolus & daemones toto vagentur in orbe, & celeritate nimia vbique praesentes sunt, &c. Hieron. aduers. Vigilant. loco suprà citato. If the Lambe (Christ Iesus) be euery-where, they who are said to follow the Lambe wheresoeuer he goeth, are to be thought to be also euery-where. But this property of being euery-where, being essentiall vnto the diuine nature, Hieronymus aduers. Vigilant. dicit, Angelos propter celeritatem naturae, quodammodò esse vbique:—Sed ad cognoscendas preces, quae codem tempore fiunt in diuersissimis locis, non sufficit celeritas, sed requiritur vera vbiquitas, quam nec Angelorum, nec hominum spiritibus conuenire credimus. Bellar. lib. 1. de beat. Sanct. cap. 20. §. Alij dicunt. Obserue, that word quodammodo is not in S. Hierome. cannot be incident (as their Cardinall Bellarmine truly testifieth) vnto Angels or vnto any created spirit. Wherefore the former assertion of S. Ierome our Aduersaries will not allow without some qualification: which their Cardinall applieth by adding a Quodammodo; and their Iesuit Hieronymus aduersus Vigilant. sic: Si agnus vbique, ergo hi, qui cum agno sunt, vbique esse credendi sunt. Del'rio Ies. disquis. Magic. part. 2. lib. 2. q. 26. Sect. 5. n. 5. pag. 212. Siste Lector, & istud, Vbique, pro, Vbilibet, positum memento. Del'rio. ibidem. Del'rio in expounding [vbi (que)] that is, euery-where, by vbilibet, that is, wheresoeuer they will. Wherein will See the next Section. appeare a second defect.
Of the Tenet of Protestants and Romanists in this point of the Saints prayers.
SECT. 2.
4 Thirdly, concerning Protestants their Cardinall See aboue lib. 2. cap. 12. Sect. 1. And their Iodocus Coccius doth note Luther thus professing in his booke de 10. praecept. Quid aliu [...] sunt Sancti quā guttae roris in cincinnis sponsi? Et in resp. ad Louaniens. Non negaui vnquam &c. Et Oecolam. pad. adser. Chrysost. de Inuentio & Max. Non desinūt pro nobis intercedere. Et Melanchthon loc. com. Manlij. Helias & Moses loquebantur cū Christo de rebus futuris. Ergo non dubium est, &c. Bucerus in disp. Ratisb. & Chytraeus ad Cap. Matth. 25. Certò nobis persuasum est, &c. Et Confess. Wittenberg. Cap. de Inuoc. Sanct. Fatemur Sanctos quodam-modo, &c. Et Caspar Cruciger de Christi Natiu. Non est dubium, &c. Basilins Faber de statu defunct. cap. 7. Non dubito, &c. As they are cited by Coccius Thesaur. Tom. 1. lib. 5. pag. 479. The examples (excepting one) which he alledgeth to the contrarie, are either violently strained, or obiected (as these are) by them who were aduersaries vnto Protestants. hath confessed that they grant, that the Saints do pray for vs, although not in particular (and therfore are not to be inuocated,) yet notwithstanding in generall, and consequently are heard of God. See now these different cōplexions; Vigilantius said that Saints departed are not heard of God, & that therfore they pray not for the liuing; Protestants grant that they pray to God for the liuing in generall, and therfore are heard of God: whence ariseth a note of their third defect, in not discerning the difference betweene Vigilantius and Protestants, to be as much as saying and gainesaying.
5 Fourthly, the Romanists lay for the ground sole, yea and for the sole ground of the Inuocation of Saints, this principle, Saints do vnderstand our prayers: otherwise, they would except against the direct Inuocation of Saints: wherefore the arch-question is, how the Saints departed do vnderstand the praiers of the liuing: whether (as our Aduersaries themselues conceiue and teach) by hearing, or else by seeing.
6 If by hearing, then is it either directly and immediatly from the parties themselues, or else by the relation of some Angels. But Quidam dicunt eos cognoscere ex relatione Angelorum, qui nunc ad coelos ascendunt, nunc indè ad nos descendunt: quam rationem inijcit B. Augustinus. Et, not by the relation [Page 581] of Angels (saith their Cardinall,) although S. Augustine do intimate this, because the Angels are not in themselues capable of the praiers of mens thoughts; Alij dicunt Sanctorum animas sicut etiam Angelos, mirà quadam celeritate naturae quodam modo esse vbique, & per se audire preces supplicantium, quam rationem videtur habere B. Hieron. in lib. cōtrà Vigilant. Sed neutra est sufficiens.—Et ad cognoscē das preces, &c. B [...]llar. lib. 1. de beat. Sanct. cap. 20. §. Alij dicūt. See §. vlt. lit. d. nor by their owne presence with them that pray; for then must they be euery where, which is a propertie onely belonging vnto God. And yet this manner of vnderstanding, by their presence, is the onely kind acknowledged by S. Hierome.
7 If by seeing, this must be (as they teach) either by a vision in Alij dicunt Sanctos videre in Deo omnia à principio suae beatitudinis, quae ad ipsos aliquo modo pertinent, & proindè etiam orationes nostras ad se directas. Ita docent Greg. Thomas, Cai [...]tan. Estue probabilis haec sententia.— God himselfe, as it were in a glasse, or else by Alij postremò dicunt, Sanctos non videre in verbo orationes nostras à principio suae beatitudinis, sed solum tunc reuelari [...]is à Deo orationes nostras, quandò [...]as fundimus. Bellar. ibid. §. Alij dicunt. Reuelation from God. The first is defended by some Romanists, as See the l [...]tter, [...] more probable: but See the letter, [...] denied by others, as vntrue. The second is proued to be Atque ex his duabus prior videtur simplicitèr probabilior. lesse probable by their owne Cardinall, both Quià si indigerent Sancti nou [...] reuelatione, Ecclesia non diceret it à audactèr omnibus Sanctis, Orate pro nobis: sed peteret aliquandò à Deo. vt eis re [...]laret preces nostras. Deinde, non posset reddiratio tàm facilè, cur Sancti muocentur, & a [...]te aduentum Christi non inuocarentur.—Etiamsi Sancti non viderent Deum, adhue possent eis reuelari preces nostrae, sicut hic in ter [...]is reuelabantu [...]. Bellar. quo suprà. §. Atque ex his. because if the Saints receiued their knowledge by new Reuelations from God, the Church could not say so boldly vnto them, Pray for vs, before she should pray vnto God to reueale her praiers vnto the Saints: and also for that there can no reason be giuen, why the Church of the old Testament (wherein there were Saints) did not inuocate and call vpon the Saints departed.
8 So now the Romanists haue imposed vpon Vigilantius a wrong state of a question, viz. our praying vnto Saints, in stead of the Saints praying for vs. Secondly, they violently applie it vnto Protestants, who are acknowledged aduersaries vnto that opinion of Vigilantius. Do they still presse the testimonie of Hierome for proofe of the Saints praiers for the liuing, and notwithstanding reiect his authoritie, where he teacheth the manner of the Saints Namely, by their personall presence. See aboue. vnderstanding of mens prayers made vnto them? Finally whilest that they endeuoured to satisfie how the Saints do vnderstand our praiers (without which capacitie they may not be inuocated) in propounding onely foure possibilities thereof, they themselues in their seuerall answers haue disabled each one, and may therefore be admonished not to contend against others, vntill first they be reconciled vnto thēselues. But the articles & ioints of this Inuocatiō we haue handled See aboue. lib. 2. cap. 12. & lib. 1. cap. 2. sect. 24. heretofore, therfore now we passe from the Inuocation of the persons of Saints, vnto the veneratiō of their relicks, shewing
The Doctrine of Vigilantius in this point of Relicks.
SECT. 3.
9 Vigilantius is charged by S. Hierome to wish the Relicks of Saints to be Dolet Martyrum reliquias precioso ope [...]iri velamine, & non vel pannis, vel cilicio colligari, vel proijci in sterquilinium. And againe. Qui reliquias Martyrum asseris calcandas esse. Hieron. aduers. Vigilant. lib. 2. cast vpon the dunghill, and troden vnder foote, and for suspecting that they had bene idolatrously Quid necesse est, te (the words of Vigilantius) tanto honore non solùm honorare, verum-etiam adorare illud nescio quid, quod in modico vasculo linteamine circumdatum adorando oscularis? S. Hierome answereth him: adored: whom he therefore called a Quis, ô insanum caput, Martyres aliquandò adorauit? Hieron. quo suprà. Madbraine. Notwithstanding our Aduersaries haue bene answered concerning this point, that D. Fulke against the Rhemes Testament, super. Act. 19. 12. Vigilantius was not condemned of heresie by the Church, although S. Hierome [Page 582] did write so bitterly against him; who did write also against S. Augustine, and Ruffinus, which yet were counted as good Catholicks as he. As for Vigilantius, neither by Epiphanius, Philastrius, Augustine, Theodoret, Isidorus, Damascenus, Antiochus, or any other ancient writer, that gathered the Catalogue of hereticks and heresies that were before their time, is he once touched, or his opinion against the immoderate estimation of relicks condemned.
10 As for S. Hierome, he hath incurred a censure, which requireth in him Vigilantius scripsit librum, in quo docebat non esse sic adorandas Martyrum reliquias, nec ad horum sepulchra vigilandum, quod id temporis magnâ religione fiebat à Christianis. In hunc ita conuitijs debacchatur Hieronymus, vt plus culū in eo modestiae cogar desiderare. Vtinā argumentis duntaxat egisset, & a conuitijs temperasset. Nam vigilias nocturnas non placuisse Ecclesiasticis viris, vel illud satis arguit, quòd horum authoritate sublatae sunt, nomine duntaxat superstite. Erasmus arg. in lib. Hieron. aduersus Vigilant. Tom. 2. p. 120. lesse rayling, and more reasoning for the continuance of night-vigils, which some Christians then vsed at the graues or monuments of holy Martyrs in honour of the Saints departed; which (Error autem & culpa iuuenum, vilissim arum (que) mulierum, qui per noctem saepè deprehenditur, non est [...]eligiosis hominibus imputandus: quia in vigilijs Paschae tale quid fieri pleru [...] conuincitur, & tamē paucorum culpa non praeiudicat religioni, qui & absque vigilijs possunt errare vel in suis, vel in alienis dom. bus.—Quod enim semel secisse bonum est, non potest malum esse, si frequentèr fiat. Hieron. aduers. Vigilant. q [...] supra. notwithstanding the abuses and follies that were occasioned thereby) he pleaded for, and was therefore disliked not onely of Vigilantius, but also of Ecclesiasticall persons of ancient times, who abhorring the superstition then floating about those vigils, abolished all things in them, excepting their names. Sure it is, that the reason which S. Hierome then conceiued, hath bene since confuted by S. Augustine, who proueth from the Scripture of the old Testament, that Sitana Patriarchae quid erga populum ex his procreatum ageretur ignorauerunt, quibus Deo credentibus populus ipse de illor [...] stirpe promissus e [...]t, quomodo mortui suorum rebus atque actibus cognoscendis adiuuandis (que) miscentur? Quomod [...] dic [...]us eis fuisse consu [...]tum, qui obierunt antequam venirent mala?—Quid est ergo quod pijssimo Regi Iosiae pro magno beneficio p [...]om [...]t Deus, quòd esset ante moriturus, nè videret mala ventura? &c.—ibi ergo sunt spiritus defunctorum, vbi non vident, quaecunque aguntur, aut euniunt in ista vita hominibus. Aug. de cura pro [...]. cap. 13. tom. 4. the spirits of men departed are not present to behold the acts of the liuing.
The iustification of Protestants, from the testimonies of their Aduersaries.
SECT. 4.
11 From the former considerations we may conclude, that if Vigilantius spake simply against the relicks of Saints, in contempt of them (as saith their Impia est opinio Vigilantij, qui Martyres omni honore priuabat. Viues in Aug. de ciuit. Dei. l. 8. c. 27. Viues,) then will Protestants equally condemne him of impietie: but if (as Hezechiah dealt with the 2. Reg. 18. brasen Serpent, by breaking it in pi [...]ces, & casting it out of the way, lest the people by stumbling vpon it might fall into Idolatry) he sought that the relicks of Saints should be interred, rather than the Lord of Saints and sanctifie it selfe, should be dishonoured: then was he no more an hereticke for burying the Saints relicks, than the now Church of Rome will be thought hereticall, for In profestis magnorum dierum consueuerat Ecclesia vigilare & ieiunare, & inprimis in Vigilia Paschae.—De vigilijs in Sanctorum honorem meminit Basilius, Hieron aduers. Vigilant. Innocentius Pont. Bernardus. Caeterùm quoniam paulatim occasione nocturnarum vigiliarum ab [...]us quidam irrepere coeperant, vel potius flagitia non rarò committi, placuit Ecclesiae nocturnos conuentus, & vigilias proprie dictas intermittere, ac solùm in eisdem diebus celebrare ieiunia. Bellar. l. 3. de [...] Sanct. cap. vlt. abolishing the ancient vigils of the Saints, because of the abuses and impieties committed in them: seeing that S. Hierome did inueigh against Vigilantius as well in the defence of vigils, as of relicks. So now supposing that Vigilantius reiected relicks with an intent to dishonour the [Page 583] Saints, we say with S. Hierome, he was a Mad-braine, and a Dormitantius: but conceiuing that he intended only the honour of God, by expelling Idolatry, then may we wish that S. Hierom had bin a Vigilantius in the case of the relicks of Saints, as well as the Romanists haue bene in the point of their vigils. Yet one thing more,
Concerning the burying of the bones of the Saints.
SECT. 5.
12 Here againe the Protestants are brought in as the Apes of Vigilantius, for calling the relicks of Saints the peoples Vigilantius multa docu [...]t, 1. sanctorum reliquias non esse venerandas.—Eadem omnia docent nunc Sectarij: Lutherus in serm. de Sancta cruce dici [...], Reliquias Sanctorum esse fidelium seductionem, & ideò subterram penitùs condi debere.—Similit r Caluinus l. 3. Instit. ca. 20. §. 21. & l. 4 c. 13. §. 7.—Denique Centuriatores Cent. 4. c. 8. col 602. Bellar l. 4. de notis Eccles. c. 9. §. Vigilantius. Lutherus in eo sermone, quem de cruce edidit, tanquam ex tribunalt pronunciat: Quoniam reliquiae Sanctorum nihil sunt aliud quàm fidelium seductiones, ne deinceps populi Deos alienos colant, placere sibi, vt omnes eiusmodi reliquiae altissimè sub terram abscondantur, vt eâ ratione viz. omnis Apostolorum, & Martyrum, aliorumvè Sanctorum in terris memoria aboleatur. Bellar. praef. in controuers. de Eccles. triumph. §. Atque vt. seduction, and wishing their bones buried in the earth: as though hereby they had intended to abolish all memorie of the Apostles, Martyrs, and Saints. Which is the vnconscionable censure of their Cardinall, seeing that Protestants who imbrace all Euangelicall and Ecclesiasticall historie, the life of their memorie, cannot but reuerence and adore the memorie of their liues. Luther accounteth the Non reclamo Diuorum ossa sancta esse, sed hoc detesto [...], quòd plerique omnes maiori studio ad illa exo [...]anda rapiuntur, quàm ad proximi necessitatem subleuandam Quapropter vt abusus postponantur, & dilectionis opera profe [...]antur, vellem terrâ omnes istas Sanctorum reliquias contectas esse. [...]uther in festo exalt. pag. 430. bones of the Saints holy, onely (in desire the abuses occasioned by them might be auoided) he wisheth them rather couered in earthly buriall: which Caluine teacheth to be an Sepultura est honos debitus corporibus Sanctorum. Caluinus in Act. 8. honour due vnto their bones.
13 Let the question now be, whether Caluine do more iustly accuse the Romanists Christianorum est, Sanctorum corpora in sepulchris suis relinquere, ex quibus effossa sunt à Pontifi [...]ijs, vt magnifi è extollerentur. Caluinus Admonit. de Reliq. for digging vp the bones of Saints, that they may worship them; or their Cardinall Bellar mine condemne Protestants for See aboue at the letter i. burying them: and let God and man decide the point.
14 They obiect out of the old Testament, the Moses ossa (Exod. 13.) Iosephi iamdiu mortui honorificè secùm ex Aegypto in terram promissionis transtulit: ergo transtatio ossium Sanctorum non est superstitiosum & nouum, Bellar. l. 2. de Reliq. Sanct. c. 3. initio. honourable translation of the bones of Ioseph out of Aegypt, and conclude, that therefore this office of translating mens bones is not to be iudged new, and superstitious. Vainely and sophistically argued; for we question not so much about the act of translation, but concerning the end, whereof their Iesuit Ossa Iosephi, quae tulerant filij Israël de Aegypto in terram promissionis, sepeliuerunt in Sichem, vt habetur Iosh. cap. vlt. Pererius in Gen. c. 50. Peterius, yea the Corpora sidelium in templis & locis sacris sepeliuntur: ità olim Iacob & Ioseph Patriarchae, in terra Aegypti mortui, in terra promissionis sepeliri voluerunt. Bellar. l. 2. de Purg. c. vlt. §. Tertio. Cardinall himselfe can thus witnesse, that the bones of Ioseph were translated out of Aegypt into the land of promise, (but) to be buried in Sichem. The ancient Patriarches dying were buried, & so Gen. 29 &c. gathered vnto their fathers. Tobias is commended for Tob. 2. burying the bodies of the dead, which lay martyred in the streets: the body of Iohn Baptist was sought for by his Disciples, who Matth. 14. 12. buried it: the bodie of Christ (who is the resurrection and the life of the dead, and vnto whom all martyis were martyrs & witnesses,) was begged, but that it might be Matth. 27. buried. If the innumerable examples of holy men could be possibly recounted, they would teach vs to sing of the act of buriall of their bodies, according vnto that song [Page 584] of the Psalmist, Psal. 149. Such honour belongeth vnto all his Saints. Thus much from God.
15 Consonant hereunto are the voices of Antiquitie concerning their bones the Quae autem ad nos videbantur sanè magnū moe [...]orē propterc à in se complecti, quòd martyrum corpora humo tegendi nulla dabatur facultas. Fuseb. hist. l. 5. c. 1. Nos poste à ossa eius potiora lapidibus pretiosis, auro (que) puriora, ex cineribus selecta, co loco reposuimus, qui illis erat decorus consentancus (que). Speaking of the bur [...]ing of the bones of the [...]ly Ma [...]tyr P [...] carpus. Lu [...]bius l [...]t [...]. li [...]. 4. [...]. 14. Rationalis animae organa did [...]nus sepulch [...]o hono [...]ficè mandare. Orig. cont. Celsum. lib. 8. to th [...] sam [...] effect. Aug. lib. 1 de ciuit. Dei. [...]. 13 Deut. vlt. Deus ipse (vt Hieron. cont. Vigilant▪ argumentatur) corpus Mosis honorauit, dum illud propriis manil [...]is sepeliuit. Bellar. l. 2. de Reliq. Sanct. cap. 3. initio. pretious stones, and reasonable organs, our Aduersarie witnessing for buriall, that it is an Mortuis ex sepultura alia vtilitas ac [...]edit, quòd consulitur honori eorum adhuc in memorijs hominum viuentium; non enim caret ignominiâ quadam, quò [...] [...]ditas nostri corporis aliorum conspectibus pateat. Bellar. l 2. de Purg. cap. v [...]t. [...]. Por [...]ò. honour due vnto the dead. What cause then may be pretended for defence of their insepulta sepultura, which is, their reseruation of them in coffers and chests? For if they be true relicks, why are they n [...]t (according vnto the example of God) Mosis corpus absconditum erat, nè adoraretur;—quia populus Iudaeorum eo tempore propensissimus er [...]t ad idololatriam.— hid from the people, as was the bodie of Moses, for feare of idolatrie? Nunquam est auditum apud Christianos, vt aliqui Sanctorum reliquijs diuinos honores detulerint: nee desunt in Ecclesia, qui lit [...]ris & sermonibus populos doceant, quis cultus reliquijs debeatur Bellar. l. 2. de cultu Sanct cap. 1. §. His addit, & cap. 4. §. Dices. If Christians haue Pasiors, so had the Israelites Priests. Because (saith their Cardinall) the people of Israel was prone to idolatrie, which is not now to be feared among Christians. As though Christians had bene alwaies free from this witcherie: why then were the See hereafter. Collyridians condemned by Epiphanius for sacrifi [...]ing vnto the virgine Marie? and others for Gaudentius, Ambrosij aequ [...]lis, tract. in 4. Exod. Gulae, inquit, suae causâ primùm coeperunt homines prandia mortuis praeparare, quae ipsi comederent: post hoc sacrificia etiam ausi sunt eis sacrilega celebrare, &c. Bellar. l. 2. de Imag. c. 4. §. Gaudentius. Addit: Itaque fo [...]tass [...]s pauci quidam mortuis sacrificabant, qui etiam meritò reprehenduntui: sed non proptereà omnes sacrarum r [...]liquia [...]um cul [...]us reprehendendus est. Ibidem. celebrating the memories of the Saints sacrilegious [...]y? But These (saith Cardinall Bellarmine,) peraduenture were but few. Which doth as well implie, that peraduenture (a terme indifferent betweene two opposites) they were many. Neuerthelesse if it shall passe with a peraduenture, yet their owne Authors haue testified of the Romanists, that See aboue, lib. 2. cap. 12. §. 12. many Christians worship Saints with the same honour, which they giue vnto God himselfe. Thus much, if we suppose their relicks to be true.
16 But if the relicks be false, then may their worship be truly called a seduction. To this purpose Erasmus in his See the Catalogue of Authors before the [...]. [...]rasmus. worke vndertaken vnder the protection of Pope Leo the tenth, Damnat hoc loco Hieronymus muliercularum quarundam superstitionem, quae quod o [...]im in phylact [...]ijs faciebant Pharisaei, id tum faciebant in paruulis Euangelijs, & in crucis ligno, alijsque rebus huinsmodi: quae habent (inquit) zelum Dei, sed non secundum se [...]entiam, culicem liquantes, & camelum glutientes. Si vir sanctiss. hac sentit d [...] [...] lierculis, quarum infirmitati par erat nonnihil condonare, quid dicturus sit, si videat hodiè passim ad quaestum ostentari lac Mariae, quod honore propemodum aequat corpori Christi consecrato? prodigiosum oleum, fragm [...]ntula ligni ci [...]cis tàm multa, vt si in aceruum redigant, vix vna nauis oneraria vehat? hic ostentari [...]t incisci cucullam, illic intimam vest [...]m Mariae virginis, alibi pectinem Annae, alibi caligam Ioseph, alibi calceum Thomae Cantuariensis, alibi Christi praeputiu [...], [...]uod, cum sit res incerta, religiosiùs adorant, quàm totum Christum. Ne que verò haec ità proferunt tanquam ferenda, & pl [...]ecu [...]ae donanda affectibus, verùm huc fer [...] summa religionis vocatur, auaritia Sacerdotum, & Monachorum quo [...]undam hypocris [...], quos alit populi stultitia. Erasmus Annot. in Matth. cap. 23. pag. 80 If S. Hierome (saith he) did so reproue simple women (for certaine superstitions,) whose infirmitie of sexe might haue deserued some pardon, what would he say in these daies, to see euerie-where set forth in ostentation the virgin Maries milke, and so many peeces of the Crosse of Christ, (which if they should be gathered together, might sinke a ship?) Here they shew vs S. Francis his Coule, there the Virgins peticote, one-where S. Ans combe, in another place Iosephs breeches, & (which is a thing vncertaine) the prepuce of Christ, which they adore more religiously than Christ himself. Neither are these (saith he) c [...]mended vnto the vulgar people, by way of indulgence, to satisfie their affections, but they are made the chiefe point of religion, through the couetousnesse of Priests, the hypocrisie [Page 585] of Monkes, and the sottishnesse of the people. This witnesse saw, and said.
17 Besides, for the vncertaintie of true miracles, and the certaintie of superstition vsed in their worship, their owne See aboue. Consultor aduised them rather to effect a zealous imitation of the glorious relicks, the vertu [...]s of those Saints, than to affect the practised veneration of their earthly remnants. And indeed, why should not the Church be as zealous in abrogating the worship of their supposed relicks, for auoiding of idolatrie, as anciently they were in abolishing of religious banquets, vsed at the monuments of Martyrs, for the preuention of August. lib. 8. de ciuit. cap. 27. Quicunque epulas suas eò deferunt, quod quidem à Christianis melioribus non fit: & in plerisque terrarum nulla est talis consuetudo—tamen non sunt sacrificia Martyrum.—Nos Martyres nostros nec diuinis honoribus, nec humanis criminibus colimus. Vpon this place Viues thus: Hic mos (epularum) praecipuè valuit in Africa, sicut Aug. in 6. Confess. testatur: matrem (que) suam refert ad memorias Sanctorum attulisse Mediolam pultes, & panem, & merum, dedisse (que) Ostiario: Sed haec Ambrosius fieri vetuit, nè vlla occasio daretur ebriosis se ingurgitandi, & quia illa quasi [...]arentalia superstitionem Gentihum essent simillima. Viues in Aug. de ciuit. Dei. lib. 8. cap. 27. [...]iot and drunkennesse? Thus we haue heard how iustly, or vniustly Vigilantius was misliked by S. Hierome, and S. Hierome by the learned of his time, & Protestants by Romanists, and Romanists by themselues: in the next place are we to speake
CHAP. III. Of another accusation against Protestants, concerning the worshipping of Images.
THE ROMISH APOLOGIE.
In the same times were condemned in like manner the deniall of Images in Functius (a Protestant writer) in libro 7. Commentariorum in praecedent. Chronologiam, at Anno Christi. 494. confesseth saying, Porrò is Xenaya [...] primus in Ecclesia bell [...]m c [...]ntra imagines excitauit. And Nicephorus in hist. Eccles. l. 16. cap. 27. saith, Xenayas iste primus (ô audacem [...] nimam & o [...]impudens) vo [...]em illam euontuit, Christi & eorum qui illi placuere imagines venerandas non esse. And see also hereof Cedrenus in compendio histor. Xenayas.
THE PROTESTANTS APPEALE: First concerning the witnesse produced against Xenayas.
SECT. 1.
TO perswade vs that such an heretike as one Xenayas had spoken against the worshipping of Images, and that he was for this cause iudged an heretike, it requireth a witnesse beyond all exception. But the first and onely witnesse whom their Xenaias Persa pa [...]àm asseruit, Christi & Sā ctorum imagines non esse venerandas. Testis est Nicephorus lib. 16. cap. 27. Bellar. lib. 4. de not [...] Eccles. cap. 9. §. 18. Cardinall did produce, is Nicephorus, whom also the Apologists do here assume, and by whom they seeke to proue the not worshipping of Images to haue bene an ancient heresie: but onely by Nicephorus, of whom their owne Cardinall Baronius hath admonished his Reader to take heede, because Sic Nicephorus, quod planè falsum est. (De tempore Matth. Euang.) Baronius Tom. 1. Anno 41. num. 16. Rursus de Apolonio: Sic inter alios Nicephorus,—temporis ratio eos mendacij redarguit. Anno 189. num. 2. Rursus, de [...] patria, & genere. Nicephorū & alios, qui commentitiae historiae fidem praestiterunt. De actis Syluestri: Haud multo fideliora ijs esse probantur—quae Graecè scripta sunt à Zonara, Nicephoro, atque Cedreno, qui nullo pacto audiendus est. Anno 315. num. 15. Rursus de tempore Conc. Niceni. Nicephorus grauiora coagmentat mendacia. Anno 325. num. 6. Rursus de Theophi [...]. Vt lectorem admonerem, quae ex l [...]to [...]o haereticorum fonte Nicephorus inconsideratè deriuat. Anno 324. num. 15. de Mena: Nicephorus Calixtus multipliciter [...]rrâise comperitur, dum parum aequus in Vigilium Papam, quòd Menam Episc. Constantinop. à com [...]untone suspendent, in cum inuchitur, & lib. 17. cap. 26. mendacissimè asserit, parem sententiam aduersus Vigilium ipsum à Mena latam. Ibid. Anno 552. num. 16. Cedrenus is no lesse ancient. And Posseumus doth infirme his authoritie in Ecclesiasticall relation: [...] vt tanquam Ecclesiasticus scriptor fidem faciat, &c. Apparat. tit. Cedrenus. Nicephorus (saith he) hath taken some things out of a muddie fountaine: [Page 586] and againe, It is false which Nicephorus saith: and the third time, Nicephorus gaue credit vnto a feined storie: and yet againe, this conuinceth Nicephorus of a lie. Shall a witnesse, so singularly conuicted for a lier, be approued for a singular witnesse of truth, especially in the point of worshipping of Images, whereunto he himselfe was superstitiously addicted? and therefore would (if in any thing) dispence with his pen, to faine something for the countenancing hereof. The next point is
The iustification of Protestants, from the iudgement of Antiquitie: by the testimonie of their Romish Aduersaries.
SECT. 2.
2 In the yeare 305, in the Councell of Eliberis, consisting of many Bishops vncontrollably orthodoxall, See this confessed aboue, lib. 4. ca. 27. se [...]t. 2. (m) the worshipping of Images (saith their Senensis) was forbidden. And Epiphanius (anno 395) was offended to see an See ibid. (n) Image hanging at the doore of a Chappell, and rent it: (which pious action a Romanist forbare not to call Castro lib. [...]ntrà Heres. Tit. Imag [...]. And Walden is call [...]ng it Zelum non [...]ecundùm scientiam. Tom. 3. cap. 57. See aboue, li. 4 ca. 27. hereticall.) How much more offended would he haue bene to haue seene not one, but innumerable; not pictures onely, but statues; not hanging at the doores, but standing on their pillars and altars?
3 And S. Hierome liuing about the same time, affirmed, that Con [...]essed aboue lib. 4. cap. 27. sect. 2. k. all the ancient Fathers (vnderstanding, as we thinke, the Fathers of the Christian Church) condemned the worshipping of Images. About the 400 yeare, Images crept out of priuate mens houses, and went into the publike Churches, standing there, but yet in pictures onely, not in statues, that they might serue onely for an historicall remembrance, and not for religious adoration: which in the 600 yeare was Confessed aboue lib. 1. cap. 2. sect. 25. & 26. forbidden by S. Gregorie. Descend we yet almost 200 steps lower, vnto the Reuerendiss. Cardinalis Baronius eam sententiam veriorem esse iudicat, quâ afferitur, quòd Patres Francof. Consilij, mendacijs & imposturis authorum lib [...]i Carolini decepti, Nicenam secundam, quasi ipsa imagines cultu Latriae, soli Deo debito, colendas sanxisset, suo decreto reprobarint. Bin [...]us part. 3. Annot in Conc. Nicen. 2. pag 397. col. 1. Councell of Frankford, which (anno 794. condemned the second Councell of Nice, for approuing the idolatrous worship of Images: accordingly as the Emperour Hoc autem exemplo cernimus, imaginum vsum inolescere, vt quae priùs ob ornamentum Basilicarum, & memoriam crant compaginatae rerum gestarum, inolescente paulatim nefario vsu, adeò nunc à Catholicis quibusdam extollantur, vt adorentur, eis (que) luminaria, thymiamata, primitiae & quaedam munuscula offerantur. Carolus Magnus de Imag. lib. 4. cap. 18. which Hincmarus auerred to be his. Charles the Great had done.
4 What heresie then shall we call this, whereof Protestants are now accused, and wherein the Fathers of so good and great antiquitie reach vnto vs their right hand of felowship? and not they onely, but also the whole nation of the Confessed aboue, lib. 3. cap. 16. sect. 2 Iewes, both before and since they were the peculiar and holy people of God, who are confessed to haue abhorred all worship of Images.
5 Finally, consider the cause that Protestants had to reiect the worship of Images: which is acknowledged to haue bene iust, to wit, not onely the [Page 587] Qui saeuierunt in Diuorum imagines, non pror [...]ùs absre concitati sunt ad cum zelum, licet immodicum, meá quidem sententiâ. Nam horribile crimen est idololatria, hoc est, simulachrorum cultus: qui tametsi iam olim sublatus est emoribus hominum, tamen periculum est, ne technis Daemonum codèm reuoluantur incauti. [...] lib. de Amab. Eccles. conco [...]l. pag 230. Annex. fasciculo rer [...]m expetend. danger of idolatrie, but also the practise thereof in the Romane Church by Confessed aboue, lib. 1. & lib. 2. many, who were deeply plunged in that sinne of sinnes; and so must the doctrine of Protestants be found more than iustifiable. We are called out of their Churches, to looke into their Monasteries, and to answer vnto
CHAP. IIII. An accusation, concerning the Monasticall profession of voluntarie pouertie.
THE ROMISH APOLOGIE.
And the deniall of voluntarie pouertie and monasticall profession, in Hierome contra Vigilantium prope sinem, saith: Quod autem asseris eos melius facere qui vt untur rebus suis, & paulatim fructus possessionum suarum pauperibus di [...]dunt, quam ill [...]s qui possessionibus venundatis s [...]mel omnia largiuntur; non à me eis sed à D [...]ino respondebitur: Si vis esse per [...]us, vade & vende omnia quae habes, & da pauperibus, & veni, sequere me. Ad eum loquitur qui vult esse perfectus, &c. Iste [...] tu laudas secundus & tertius gradus est, quem & nos recipimus, dummodo s [...]iamus prima secundis & terti [...]s praeserenda▪ [...] as [...] studio m [...]nachi deterrendi sunt à te lingua vip [...]rea & morsu saeu [...]ssim [...], de quibus argumentaris & dicis: Siomnes se claus [...]rint & suerint in s [...] litudine, quis. clebrabit Ecclesia [...]? &c. And see this plainly confessed by Crispinus in his booke of the estate of the Church pag. 131. and 132. Vigilantius and others In like manner is lanuarius for this like doctrine reproued by S. Austine, serm. 49. ex diuersis cap. 1. and Iustus is for the same reproued by Gregory, lib. 4. Dial. cap. 55. And see further hereof Leo ep. 92. ad Rusticum. And Concil. Chalcedon. cap. 7. and Austine ep. 89. ad Hilarium, and Chrysostome l. aduersus vituperatores vitae moriasticae.
THE PROTESTANTS APPEALE: First expressing the doctrine of the Romanists.
SECT. 1.
HOw poore and miserable this obiection is, which the Quartò Vigilantius docuit, non expedire re [...]mquere omnia, & dare pauperibus, & ad religionem, relicto seculo, properare. Ità resert Hieronymus in lib. contri Vigilantium. Eadè nunc omnia docent Sect [...]rij. Hellar. l. 4 d [...] not is Eccles. cap. 9. §. 13. Vigilantius. Romanists do vsually vrge for the priuiledging of their monasticall pouertie, we shall better perceiue after that they haue taught vs what is that monasticall pouertie which they professe. Religio, vt hic à nobis accipitur, sic definiri potest: Religio status est hominum ad perfectionem Christianam per paupertatis, & continentiae, & obedientiae vota tendentium. Bellar. lib. 2. de Monach. cap. 2. initio. Areligious Order (say they) is a state of men tending vnto perfection, by vow of pouertie, &c. Nota quartò non susticere ad religionem has tr [...]s virtutes, nisi accedat votum, id est, sacra promissio Deo facta, quâ quis astringit se perpetu [...] ità victurum. Religio enim est status quidam, status autem significatrem immobilem & perpetuam, Ibid. §. Nota. 4. Which vow is made vnto God, with promise to continue perpetually in that state: the perfection whereof Haec perfectio (quae consistit in obseruatione consiliorum, vt paupe: tatis &c.) necessaria est ad excellentiorem gradum gloriae in regno coelorum comparandam. Idem ibid. cap 9. §. Nequè obstat. consisteth in obseruation of the counsels (and not of the commandements) of Christ: to this end, that it may be a necessary meanes of obtaining an higher degree of glorie in the kingdome of heauen. Vpon which considerations, Deind Ecclesia, cuius iudicium in rebus fidei est infallibile, probauit Monachorum mendicantium paupertatem non solùm esse licitam, verùm & meritoriam Alsonsus de Castro lib. 12. aduers. Haeres. Tit. De paupertate, Haeres. 3. our Church (say they) which cannot erre in any matter of faith, hath allowed the Order of begging Monks, as both lawfull and meritorious.
The iustification of Protestants, by some testimonies of their Aduersaries.
SECT. 2.
2 Let pouertie or riches be considered in themselues, and they neither further nor hinder a man in the way vnto life. For the poore Num. 15. 32. stick-gatherer, & the L [...]c. 16. 19. rich-delicious man may be both damned; so on the contraty, we reade of the P [...]m pauperem iu [...]cepit sinus diuitis. August. Tom. 2 e [...]ist. 89. godly poore man lodging in the iust rich mans bosome: and vnto the ordinarie poore S. Augustine giueth this caution, to know, that Pauper Dei in animo est, non in sacculo. Aug. in Psal. 131. Gods almes-man is esteemed not by his beggerie, but by his humilitie. Therefore the truly religious pouertie must be discerned by the end.
3 The religious ends which can be imagined, why a man should make himselfe nakedly poore, do sometimes concerne the necessarie passage vnto eternall life: and this is either common vnto all Christians, or more peculiar vnto some conditions.
4 The common is called Duplicit [...]r constitui possit paupertas spiritus, alia in voluntate & praeparatione animi per quam quis potius omnia rel [...]nquere, quàm Deum offendere, paratus est, quanquam interim actu nihil relinquat: alia verò sit, quae praeter affectum voluntatis, coniunctam habet actu bonorum abdicationem, & effectum volūtariae paupertatis. Salmeron. Ies. Tom. 5. tract. 4. pag. 24. pouertie of the spirit, which is, (as their Iesuite Salmeron confesseth) when a man is prepared and resolued (alwaies in affection) rather to forsake all, than to offend God; and, when the case so standeth, doth (in action) relinquish all things, according to the generall and perpetuall vow of all that haue bene baptized in the name of Christ Iesus; as was practised by the ancient Memorat alij persecutionum procellas. quibus religio Christiana varijs iactabatur temporibus, homines ad hoc vitae genus suscipiendum impulisse. Soz [...]m. hist. lib. 1. cap. 13. in initio. Christians in the first, and by Vnder Queene Mary. Protestants in the last fierie persecutions.
5 That necessarie pouertie which is more peculiar, doth concerne the function of Christ his See Eus [...]b. lib. 3. hist. cap. 31. mintsters, appointed for the winning of soules, when they cannot both enioy their possessions, and seeke after the lost sheepe vnto whom they are sent: in which case they are sometime chargible, by the law of commandement, to leaue all worldly respects, as it were their Matth. 4. 8. nets, and to fish for men, wholy relying vpon his prouidence who sent out his Disciples without money or scrip, and yet Luc. 22. 35. they wanted nothing. Vnto this condition do agree the Aphorismes of Fathers, discerning hereby Festinemus transite à Sacerdotibus Pharaonis, quibus terrena possessio est, ad Domini sacerdotes, quibus in terra pars non est. Orig. hom. 16. in Gen, Christian Priests from the Priests of Pharao: willing vs Desistantus ab omnibus, & cùm liberâ facie regnum coelorum ingredramur. Chrysost. hom. 9. in Matth. in forsaking all, to looke vp chearfully vnto heauen: because, Qui possidet Dominum, nihil extra Dominum habere potest: quodsi quispiam aliud habuerit praetet Dominum, eius pars non erit Dominus. Hieron. apud Grat. cap 12. q. 1. C. Cle [...]icus. he that esteemeth any thing as his portion without God, cannot haue God for his portion. Thus much of the necessarie pouertie. And now followeth
An answer vnto their great obiection, for their kind of voluntarie pouertie.
SECT. 3.
6 The freely voluntarie pouertie which is vndertaken for a more easie course of godlinesse, is conceiued of our Aduersaries, to be either by liuing [Page 589] in a societie vpon a communitie, or else in taking vp a profession of starke beggerie. One, and (in comparison) their onely ground is that saying of Christ vnto the rich yong man, (who said he had kept all the commaundements, and was desirous to know what was lacking vnto him for the obt [...]ining of etern [...]ll life:) Matth. 19. 20. If thou wilt be persect (saith Christ) sell all that thou hast, and giue vnto the poore, and thou shalt haue treasure in heauen. Here they thinke that this man had fulfilled the commandements, and therefore was now counselled to enter into the state of perfection by a voluntarie pouertie, in selling all, and giuing it vnto the poore.
7 Diuerse answers may be applied vnto this obiection: the first is, that Haec omnia custodiu [...] iuuentute meâ. Matth. 19. Hilarius comm. in Matth. 19. Author operis impe [...]fect [...], hom. 33. Ambrose com. in Luc. 18. D. August. Epist. 89. Hieron. & Beda hoc loco, & nonnulli, opinor, Caaeci, quorum opini [...]nem Theoph. [...]ecitat, exishmàtunt hunc adol [...]scentem, cùm d [...]t, se omnia seruàsle, fuisse mentitum. [...] at. Ies. in cum l [...] cum Matth. The w [...]rds of S. August. [...]pist. 89. [...]xistinio qu [...]d arrogantiùs, qu [...]m verius se seruâde responde [...]at. The [...] Ierome, Mentitu [...] adolescens, &c. in cum [...] this, that [...] th [...]r is their [...] Christs louing of him of a [...]y [...] f [...]r: Potest videri [...] praeceptum illud ad [...]llum modum, secundu q [...]em [...]daei illud implendum putabant—tamen qu [...] i [...]le non [...]ganter responderat, sed sin plici animo, & cupido per [...]ectionis,—ideò benig [...]è [...]tillum intuitus C [...]ruius. [...]. cap 1 [...]. pag. 712. [...] 1. which may [...] Adu [...]rsarie [...] [...], or k [...]pt not th [...] [...] m [...]nts, why [...] Christ [...] loued him? the yong man, saying that he had kept the commandements, lyed, according vnto the iudgement of Hilary, Ambrose, S. Augustine, Hierome, Bede, Theophtlact, and other Greeke Fathers; as they are cited by their Iesuite Maldonate: and so our Sauiours speech was not a counsell vnto perfection, but rather a caueat to t [...]ie, and teach him what had bene his imperfection in not keeping the commandements of God.
8 Secondly, relinquishing all, is either [...]. 1. cap 2. sect. [...]8. habituall, in preparation of mind, vpon necessarie occasion; or else actuall, by a reall departure. Now their Aquinas in the behalfe of Bishops, who possesse goods, and conuey them vnto their assignes, answereth concerning the same Scripture, that V [...]letar quod statas religio [...]o [...]um sit perfect [...]or qu [...]m status pral totum: Dominus ei dicit Matth. 19. Sivis perfectus esse, vade, & vende omnia quae habes, & da paupe [...]ibus, quod faciunt [...], non au [...]em ad hoc tenentur Episcopi, dicitu [...] enim 12. 9. 1. [...]pi [...]opi de [...]ebus propri [...] & acquisitis, vel altquid de proprio habent, hae [...]edibus suis derelin [...]uunt. [...]rgo, religiosi sunt in perfectiori statu quàm Episcopi. Responsi [...]n [...], [...]cenda quòd ab [...]enunciatio prop [...]a [...]um [...]acultatum considerari potest vel secundum quod est in actu, & sic in ea non consisti [...] aslentialitèr perfectio, sed est quodd [...]m perfectionis instrumentum: & iam nihil sta [...]um perfectionis prohibet esse [...]ine abrenunciatione prop [...]io [...]um: si ut et am dicendum est d [...] alijs e [...]te [...]ioribus obseruantijs. Alio modo potest considera [...] secundum praeparationem [...]nimi, vt [...] sit par [...]tus, si [...]ueri [...] opus, omnia dimittere vel distribu [...]re. Et hoc pe [...]tinet duectè ad perfectionem. Vnde August [...]n [...]s di [...]it in lib. de quaestionibus Euang. Ostendit Dominus filios sap [...]entiae intellig [...]e non in abstinendo, nec in manducando esse institiam, sed in aeq [...]ani [...]nitate tolerandi inopiam. Scio & abundare, & [...] pati. Aquina [...]. 2. 2. qu. 184. Ad. 1. the state of perfection may be, with out actuall renuntiation. And indeed, the want of habituall preparation of forsaking all (which ought to be perpetuall in all Christians) was notable in the yong man, as it may seeme to be verified by the speech of Christ, saying vnto him, One thing is awanting, euen as may be supposed, [...] the contempt of [...]iches, a thing necessarie vnto mans saluation. And by this construction it was not a volunta [...]ie, but a necessarie [...]elinquishment which was required.
9 Notwithstanding, if, because Christ said, Go sell, and giue; we shall vnderstand an a [...]u ill renuntiation, yet the end of it was not onely a degree of gl [...]ry, which the Romanists make to be the proper effect of volunt [...]ie pouertie, but it was eternall life it selfe. This appeareth, first, by the mans desire, What shall I do to inherite eternall life? Secondly, by Christs promise of treasures in heauen, which is interpreted by S. Luke, Luc. 18. 18. life: Thirdly, by the euent of Christs instructing him, to giue all: for it is said, He went away sorrowfull, as being forlorne of life; for hope of blessednesse would haue expelled sorrow. Potest intelligi vnum illud, quod Dominus dicit deeste illi, necessa [...]ium fuisse ad salutem, decrat enim e [...] contemptus diuitiarum. Iansenius, concord in cum l [...]cum. [Page 590] Lastly, by Christ his inference, It is impossible for a rich man to enter (he saith not into an higher mansion in the kingdome) into the kingdome of heauen. All which circumstances make it more than probable, that the matter of promise was eternall life, and blessednesse it selfe, which is the reward of commandements; not onely the degree of glorie, which they call the reward of counsels.
10 And why may not this, Go sell, and giue, and follow me, be held for at least an Euangelicall and temporall commandement? For now when Christ shewed himselfe willing to ride vpon this colt of an Asse, and to vse him for a disciple, it could not but be impietie in the yonker not to submit himselfe, and all that he had vnto the will of his Lord: neither did S. Chrysostom. in Tit. 3. col. 1636. Vende omnia, &c.▪ Vides vt ideò praeceperit ei, vt Christum sequeretur? quia enim pecuniae impedimenta sunt, id [...]irc [...] dan das pauperibus iussit. Although otherwhere otherwise. Chrysostome, Hilary, calleth it, Vt [...]le relinquendi seculi praeceptum: then [...]e saith, H [...]bere, criminis non est, sed mod [...]s in haben [...] ret nendus, nam quomod [...] impertiendum est, quomodò communicandum, si impertiendi & communicandi materia non [...], Adolescens insolen [...] [...]act [...]ram legis [...]acere praecipitur. Hilar. Can. 18. in Matth. Hilary, And Eusebius: P [...]a [...]eptum Se [...]atoris ante à traditum exquisitè executi sunt, & his, qui opis indigebant, facultates suas impertierunt. [...]. lib. 3. [...]st. cap. [...]1. speaking [...]f the Ministers of Ignatius time. Eusebius, or Saluianus Massi [...]iensis, anno 480. ad Eccles. [...]. 2 Saluator in Euangelio non vt caeteris voluntarium sed imperati [...]um [...] perfectionis indicit: quid enim illum [...]a [...]co adole [...]centi dixisse legimus, Si vis esse perfectus Quid [...] poss [...]d [...]re aurum, neque argentum, neque pe [...]uniam in zonis, neque duas tunicas, neque calceament [...], &c. [...] Cath. Tom. 2. l. 4. art. 3. p 383. Saluianus, forbeare to call it a commandement.
11 Not, but that we allow the distinction of precept and counsell, but that all Christians are not absolutely counselled to giue all away; but to imitate the merchant, who in a desperate tempest, rather casteth all his goods ouer boo [...]d, than he will hazard his life; and when the danger is lesse, he will depart but with some part, reseruing a portion for helping forward his trafficke: so the Christian sea-faring man will vpon an extremitie rather forsake all worldly profit, than endanger the shipwracke of faith, and a good conscience. Neuerthelesse in the common course of his life (which is ordinarily hazardous) will not be awanting to throw daily some of his goods into the salt sea of other mens miserie, for their reliefe, alwaies so giuing, that he may alwaies giue. Now let vs see
The Romish double errour, in their pretence of pouertie: from the iudgement of our Aduersaries.
SECT. 4.
12 They teach a double kind of Monasticall pouertie, consisting in the Consistit religrosa ac Monastica paupertas vel in abdicatione proprietatis & dominij, & [...]uris, vel possessionis, vel vsus f [...]uctus, vel vsus simplicis: cum penes fratres vel religio [...]os sit vsus rei communis, Salmeron Tom. 5. Tract. 5. ante finem. renouncing of the dominion, possession, and propertie of their goods; yet in a communitie enioying the vse of them: such as are the common sort of Monks. The second is a forsaking both of the propertie, and of all vse of riches; these are called the Mendicants or begging Friers.
12 Concerning the former, Por [...]ò Monachis non fuisse interdictam re [...]um suarum possessionem, vel Augustinus est testis, lib. de Haeres. ad Quodvult Deum, ha [...]. 40. cuius haec sunt verba: Apostolici, inquit, qui se isto [...]omine arrogantissi [...]è vocauerunt, [...]ò quòd in suam c [...]mmunionem non reciperent vt [...]tes coniugibus & resprop [...]as poss [...]dentes, quales habet Catholica Ecclesia, & Monachos, & Clericos pl [...]mos.—Non igitur [...] rum, si nihil de his meminerit Hieronymus, quae nondum crant instituta. [...]. in epist. Hieron. ad [...]: pag. 52. Augustine is a sufficient witnesse, to prooue that Monks in ancient times were not forbidden to possesse their owne goods, who in his booke of Heresies sheweth, that both Monks, and Clergie-men enioyed both [Page 591] their possessions and wiues. We know that Platoes common-wealth of community was no state of pouertie, neither are the Romish Monasteries so poore pastures, but that the old prouerbe may still passe for currant, Desperatio facit Monachum, that is, some men, for feare of pouertie, desire the profession of monasticall pouertie. All that therein do seeke thereby a carnall ease and securitie, may be compared vnto the Asse which stood by Christ, but onely with a dispositiō to feed at the cratch. Againe, some make the profession monasticall, but a meanes vnto higher preferment, herein feining himselfe dead, with the Foxe, that thereby he may more easily catch the prey.
The second confessed errour of a professed Romish pouertie, which is peculiar vnto the Order of begging Friers.
SECT. 5.
14 How much lesse meanes haue their Mendicants to couer the deformed nakednesse and vnlawfulnesse of their sect, which they call a religious profession of want, which is poore and yet proud (Eccles. 6. 1. an euil vnder the Sunne,) seeking no worse predecessors of their Order, than Christ and his Apostles? albeit their Iesuite Salmeron can witnesse, Multi sunt pauperes Euangelici, qui non egent, vt constat de Christo loculos liabente, & Apostolis missis ad praedicandum; numquid aliquid defuit? Et in primitiua Ecclesia, Act. 4. neque quisquam egens erat inter eos. Salmeron Ies. Tom. 5. Tract. 5. §. Obijc [...]unt postremò. that Neither Christ, nor the Apostles, being sent out without scrip or staffe &c. were in want: and in the primitiue Church, when all things were made common, distribution was made among them, according as euery man had need. Christ, indeed, Ioh. 4. begged water at the well; but, as the Prophet 2. Reg. 2. Helisaeus did beg oyle of the Shunamite, and Dauid the shewbread of 1. Sam. 21. Abimelech: which proueth no more a begging condition than Vnus & alt [...] actus non facit piscatorem, sed continuatio & professo. Tolet. Ies. com in Luc. 5 once fishing doth make a fisher; for when Iudas said of the pretious ointment, Ioh. 12. 5. Why was not this ointment sold for three hundred pence, and giuen to the poore, his intent is noted; v [...]rs. 6. This he spake, not that he cared for the poore, but because he was a theefe, and had the bagge, and bare that which was giuen: hoping that the money would come vnto his fingering. Not obscurely signifying that the vse of Christ his bagge was to giue to the poore: Christ would sometime be a giuer.
15 We yet further pursue them, in manifesting the iniquitie of that profession. Our Lord Christ Matth. 633. Quae [...]te primū [...]egnum Dei.] Christus non omninò ve [...]ui [...] caetera quae [...]ere, sed ita quaerere, vt illorum sollicitudo nos à regno Dei quaerendo auertat; ita quaerere vt ijs seruire velimus: non enim possumus duobus dominis serui [...]e, vers. 24. quaerere autem secundo loco propter regnum Dei non vetuit, sed docuit. Nam in oratione Dominica praecepit dicere, Adueniat regnum tuum; praecepit etiam dicere, Panem nostrum quotidianum da, &c Maldonat. Ies. in hunc locum. in commanding vs to [seeke first the kingdome of God] did not altogether forbid vs from seeking other things (saith their Iesuite Maldonate,) but in those petitions of the Lords praier, for Gods kingdome, and for our daily bread, hath taught vs to seeke the things of this world, so farre as they may be furtherāces to his kingdome. And Cardinall Bellarmine in his Treatise de Laicis, acknowledgeth Respondemus, tribulationem & persecutionem esse quidem vtilem sed periculosam, & ideò non expetendam, sed tolerandam, cùm alitèr fieri non potest: vndè Matth. 6. iubemur orare, Et n [...] nos inducas in tentationem; & in 1. Tim. 2. Apostolus iubet orare pro Regibus, vt quietam & tranquillá vitam agamus. Et B. August. l. 10. Confess. c. 28. dicit, Miseri [...]s tolerandas, non amandas, nec desiderandas, uec petendas. Bellar. l. 3. de Laicis, c. 17. §. Sed respondemus. Tribulation to be profitable, but yet perillous, and in that respect to be necessarily suffered, but not voluntarily desired, because we are commanded to pray thus, [Leade vs not into temptation:] which he confirmeth by the authoritie of S. Augustine. Wherefore seeing that extreme pouertie [Page 592] is a certaine tribulation, and indeed a gulfe of temptation; then are their begging Friers yet to learne how to say the Lords prayer.
16 But why do we dispute? knowing that about the yeare 1254, many Gulielmus quidam in oppido Amatoris, apud Sequanos natus, idénique Bellouacensis Canonicus, & Odo cognominatus de Duaco, Gi [...]aldu [...] Sigerius, & alij Doctores Parisienses Sorbonici, non solùm in templis ad populum concionib. habitis, & in scholis publicis disputationibus, sed e iam scriptis libris multos errores in vulgus sparsere, docentes,—debere eos (R [...]ligi [...]s [...]s Mendicante [...]) suis maribus laborate ad victum & vestitum sibi comparandum; & ommnò eos, qui corporis [...] us valcrent, ad labor [...]ndum esse adigendos. Azor. Ies. part. 1. Instit. M [...]ral. l. 13. c. 1. in initio. Doctors of the Vniuersitie of Paris (who were [...]lecti sunt cum magna deliberatione quidam celebertimi Magist [...]i Lectores, viz Magister Wilhelmus de sancto Amore, Magister Odo de Duaco. Matth. Paris hist. Anglan [...]. 3. pag. 909. Tiguri anno 1606. most famous and choise men) taught in their publike lectures, bookes, and Sermons, that Monks (speaking of the begging Orders) ought to get their liuings with their owne hands: among whom was Porrò Gulielmus ille ab Alexandro 4. est Romam euocatus, vbi auditus, conu [...]ct [...]s, & damnatus beneficijs omnibus, spoliatúsque esse pe [...]hibetur, [...] que liber publicè igni exustus, & ipse author a sancto Ludouico huius nominis nono, Francorum Rege, totá Franciá expul [...]us & e [...]ectus.—In eo libello cius continebant [...] contr [...] mendicantium Regularium coetus eiusmodi errores: Mendicantes Fratres esse in statu periculoso, nec saluos esse posse: non licere alicui omnia bon [...] [...]ponte r [...]linquere, nec cibo mend cato vinere, etiam Christi causa: lethalitèr peccare larg [...]entes [...]leemosynas fratribus mendicantibus. Azor. quo suprà. §. Hisce calumnijs. Gulielmus de Sancto Amore, who was called vp to Rome by Pope Alexander the fourth, and was (among other Articles) therefore condemned and spoiled of all his benefices.
17 Where our godly Reader will easily obserue the slippery sleight of our Aduersaries, in exacting for proofe of Romish declination, an open Resistance; and if it happen that no Resistance can be shewne against their nouelties, then are Protestants, for want of such proofe, condemned for heretiks: and if a resistance be discouered, then they forthwith are called heretikes, who did resist. This is more then partialitie. In the last place is to be vnfolded
The Romish error of defence of Perfection, issuing from their owne contradictions.
SECT. 6.
18 Their first degree of Monasticall pouertie is that which is professed in hauing the vse of things in common: whereupon ariseth a question, whether the state of Bishops, who possesse lands and goods, and enioy the proprietie of them, or rather of Monks, who depriue themselues hereof, be more perfect? Whereof our Aduersaries haue thus determined: Tertius gradus est diligere Deum,—quā tum potest creatura mortalis, quae à se remouit omnia diuini amoris impedimenta, & totam se Dei obsequio consecrauit. Qui in hoc gradu versantur, imperfecti sunt, respectu beatorum; sed perfecti. respectu altorum hominum, etiam lustorum & piorum Et haec est perfectio de qua loquuntur Theologi. cùm dicunt starum Episcoporum esse statum perfectionis adeptae, & statum Religioforum esse statum perfectionis acqu [...] endae. Hoc enim interest inter Episcopos & Religiosos, quòd religiosi non tenentur continuò esse perfecti, sed tantùm [...] ad perfectionem: versantur enim in exercitatione virtutis, & remotione impedimentorum: at Episcopi debent esse perfect [...], id est, ad eum gradum charitatis perue [...]isse, ad quem Religiosi per sua vota & exercitia tendunt. Propte [...]eà in definitione diximus, Religionem esse statum hominum ad perfectionem tendentium. Bellar. lib. 2. de Monach. cap. 2. §. Tertius gradus. The state of Bishops (say they) is the more perfect, because in it perfection is alreadie atchieued; and the state of the religious Monks is lesse perfect, because they are but contending vnto perfection. Thus whilest they haue defined perfection to consist in voluntarie pouertie, which is an See aboue Sect. 4. alienation of all proprietie of worldly goods, and yet do preferre the state of Bishops, possessing wealth (and some also possessed thereof,) they doe but, in effect, contend to place perfection in no perfection.
[Page 593] 19 Secondly, Imprimis Gregorius nonus, anno Dom. 1238 Constitutionem edidit, quâ omnibus Ecclesiarum Praefectis praecepit, vt Mendicantes rem diuinam facere, conciones habere, ac sacras peccatorum confess ones audire, liberè permittant:—Eandemue Constitutionem innouanit Innocent 4. anno 1245. qui tamen posteà prohibuit ab his omnibus Ministerijs Mendicantes. Azor. Ies. Instit. Moral. part. 1. lib. 13. cap. 2. initio. Pope Gregory the ninth (anno 1238.) did first ordaine the begging Monks to preach, and administer the Sacraments; which was afterwards confirmed (anno 1243.) by Pope Innocentius the fourth: who himselfe, not long after, did forbid them to exercise any such functions. Yet the reason whereby the lesuite doth excuse the Mendicants for not labouring, is, Septimò quaeritur, cur Mendicantes, viribus alioqui praediti, manibus minimè laborent, cùm ex Augustino per totum librum de opere Monachorum, ex Basilij, item & Benedicti regula, & cap. De Praesentium 16. q. 1. manifestè conste [...], olim Monachos manibus laborare consucuisse? Respondeo, cum S. Thoma Opusc. 19. cap. 5. Non idem iuris esse de Mendicantibus, quod de Monachis: illi enim sunt instituti ad docendum, concionandum, conferendum Sacramenta, & proindè ad diligentem literis operam nauandam. Azor. Ies. ibid. cap. 1. §. Septimò quaeritur. because (saith he) they are appointed to preach. Neuerthelesse, Ignatius Loyola prouided for the Order of his society of Iesuits See confessed aboue, lib. 1. cap. 2. Sect. 38. sufficient of victuals, euen because learning is not attained vnto in extreme beggery.
20 So now the reason why their Mendicants worke not, but begge, is because they vse to preach: contradictorily, the reason why the Iesuits are prouided for, that they beg not, is because they are ordained to preach. But if begging be an hinderance vnto preaching, why do the Mendicants begge? If voluntarie begge [...]y be no hinderance vnto that function, but euen a furtherance vnto perfection, why do not the Iesuites begge? Finally, in their not begging Orders, which haue so great plentie, we find, as yet, no perfection of pouertie; and in their begging sect (being vnlawfull) no pouertie of perfection.
21 Onely the point of merit remaineth, which their De secunda quaestione Nicholaus 4. qui in cap. Exijt, de verborum signif. in sexto, sentit illam paupertatem esse sanctam, & meritoriam, negat Iohannes. Et quanquam melius Nicholaus sentit, tamen nec Nicholaus hoc definiuit, tanquam a [...]ticulum fidei, nec Iohan. 22. in Extrauag. suis, Tit. de verborum significat. directè hoc impugnauit. Bellar. lib. 4. de Rom. Pont. c. 14. §. De secunda. Pope Nicholas the fourth (anno 1288.) defended to be in voluntarie pouertie, but Pope Iohn the 22. (anno 1410.) denied it: and now the Romanists (as though the latter Pope were not the wiser) do choose in this point to be (that we may so speake) Nicolaitans.
22 Wherefore (that we may conclude, not from any Authors passion, but from our Aduersaries testimonies and positions:) There is a necessarie relinquishment of all, or of some wealth, belonging vnto all Christians, in the habituall preparation of the heart alwaies, & in actuall effect, whensoeuer riches and Christ, sence and faith, God and Mammon striue for masterdome: Mat. 6. 24. No man can serue two masters. But this renunciation is not vpon counsell onely, but vpon commandement, euen that which we haue learned as the A B C of our Christianitie, Mat. 19. 29. Leaue father &c. and Mat. 16. 24. take vp the crosse, and follow me; whether the commandement be temporall and personall, as vnto Abraham, to leaue his fathers house; or perpetuall and generall, to leaue Babylon, and whatsoeuer hindereth from saluation.
23 In the matter of counsell, for a mans more expedite course in Christianitie, it is free vnto him to lessen his burthen, and to change property for communitie, but not for a profession of beggerie: yet so esteeming of lawfull actions as works of perfection, by comparing himselfe with himselfe, not with others, who, as the true seede of Abraham, may be more perfect in vsing their possessions, than he in renouncing them. 3. To relinquish the opinion of merit, properly takē, because that which in gods indulgēce is matter of coūsel, is, in regard of his strict iustice, which saith, Matth. 5. vlt. vers. Be ye perfect, as your father which is in heauen is perfect, a case of precept, especially by indiuiduall circumstances, & cōsequently so an act of duty, & not of desert. 4. To beware of the Pharises [Page 594] Mark. 7. 11. Corban, that is, lest our zeale outrunne discretion, as men do, who so affect perfection of the rule of counsell, as that thereby sometime they transgresse the law of commandement.
CHAP. V. Of the Remission of Sinnes.
THE ROMISH APOLOGIE.
And the deniall of the power of Priests to remit sinnes, in the See this hereafter, Tract 3. Sect. 1. in the margent, at tho letter, x. Nouatian [...].
THE PROTESTANTS APPEALE: By the testimonies of their Romish Aduersaries.
SECT. 1.
OVR Aduersaries haue diuersly interpreted the heresie of the Nouatians: their first exposition is, that they taught, that Tertia haeresis omnem poenitentiae virtutem tollit, dicens eos qui semel lapsi sunt, nunquam posteà consequi remissionem, quantum libet posteà poeniteant. Huius author fuit Nouatus, &c. Alphons. de Castro aduer. heres. li. 12. Tit. De Poenitentia. §. Tertia haeresis. His whole discourse there is to proue, that he taketh from God power of forgiuenesse of sinne in such cases: and Omne peccatum lethale post baptismum commissum, irremissible censuerunt. Vega lib. 13. de Iustif. cap. 2. §. Secundò. pag. 486. And Origenes Tract. in Matth. 35. haec verba edisserens, videtur astruere, quòd impossible s [...]t, eos, qui post susceptam Euangelicae praedicationis gratiam, & fidem. abnegauerunt Christum, rursum ad poenitentiam reuerti, & veniam delicti impetrare. Qui error in Nouatianis damnatus est. Senens. Bibl. S. l. 6. Annot. 119. initio. no man committing any mortal sinne after baptisme, could possibly obtaine pardon at Gods hands, although he became neuer so penitent; as their Castro, Vega, and Senensis do conceiue. But Cardinall Bellarmine doth not thinke that they were so blinde as to Neque, vt nonnulli falso existimant, poenitentiae & spem veniae à Deo obtinendae haeretici (meaning Nouatians) tollebantè medio. Bellar lib. 1. de Paenit. cap. 9. initio. denie all hope of pardon from God: neither will he seeme to be so malicious, as to impute this errour vnto Protestants.
2 A second vnderstanding of this Nouatian heresie their Cardinall Baronius deliuereth, to be Cyprianus pluribus docet, Nouatianum eius fuisse sententiae, vt negaret semel lapsos ampliùs in Ecclesiam esse admittendos, sed esse Dei iudicio relinquendos, nec vllum lapsorum habendum esse dise imen, criminumvè distincti [...]. 1.—Porrò quòd Nouatianus, de cuius haeresi sermo est,—negaret quod est in Apostolico Symbolo, Remissionem peccatorum in Ecclesia reperiri. Sed & ex necessaria quoque assumptione haeresis, eiusmodi deduci conclusio videbatur, vt à Christo datas Ecclesiae claues procacitèr negaretur.—In quos Augustinus de Agon. Christi, cap. 31—Noluit credere datas Ecclesiae claues regni coelorum, ipsi eas de mambus amiserunt. Card. Baron. anno 254. num. 104 107. a deniall of the power of the keyes in the Church, for admitting any that sinneth after Baptisme, by remission of sinne, although he repent. Which their Iesuit Ioh. 5. 4. Dixit Christus, Noli amplius peccare, &c.] Ex quo loco probat Pacianus, epist. 3 contra Nouatianos, non negandum esse poenitentibus veniam, nec enim dixiflo Christum, iam noli peccare, quia non sanaberis iterum, sed, nè deterius aliquid tibi contingat. Maldonat. Ies. comment. in Ioh. 5. 14. Maldonate confirmeth out of Pacianus; and addeth, that this same Abutebantur hoc loco Matth 9. 6. Nouatiani, vt probarent, non posse Sacerdotes remittere peccata: quemadmodum hodiè corum haeredes Caluiniani in cundem errorem abutuntur. Idem comment. in Matth. cap. 9. vers. 6. col. 225. heresie is hereditarie in the Caluinists: which the Apologists do likewise insinuate.
3 But as truly as they haue related the heresie of the Nouatians, so vntruly haue they intituled Protestants in that heresie: for euen Caluin himselfe, in his expresse confutation of the Catharists and Nouatians, catechizeth his [Page 595] Reader in these Tria igitur hic nobis obseruanda, (in the margent is noted Refutatio Catharorum) primùm, neminem in hoc mortali corpore sine peccatorum remiss one consistere posse corā Deo: deindè, hoc ben [...]ficium est I celesiae proprium, vt non aliter fruamur, quàm si permaneamus in illius communione. 3. Per Ecclesiae ministros hoc dispensari vel praedicatione Euang [...]lij, vel sacramentorum administratione; atque hác in parte maximè en [...]inere clauiū potestatem, quam Dominus fidelium societati contulit.—Nouatiani olim hoc dogmate Ecclesiam exagitarunt. Calum. Instit. l. 4. cap. 1. nu. 23. three points. First, that euery one, as long as he lodgeth in this mortall bodie, hath need of remission of sinne. Secondly, This remission must be had in the Church. Thirdly, It is performed by the power of the keyes, which Christ hath giuen vnto euerie faithfull congregation. And although Caluine had bene silent, yet is God able out of hearts as hard towards him as stones, to raise vp witnesses in his behalfe: for behold, his greatest Aduersarie (Cardinall Bellarmine) testifieth, that Hanc antiquissimā Haeresin iam olim damnatam iterum excitare conatus est Lutherus & qui post eū surrexerunt falsi Prophetae Zuinglius, Caluinus, & caeteri. Nam etiamsi recōciliationē quandā lapsorū post Baptismū agnoscunt, in quo videntur discrepare i Nouatianis, tamen veram & iudiciariam potestatem peccata ren ittendi non minùs Sacerdotibus negant Lutherani, quàm olim Nouatiani. Bellar. lib. 1 de Poenit cap. 9. §. Hanc. Luther, Zuinglius, Caluine, and others do acknowledge a certaine reconciliation of sinnes after Baptisme: Non probant (Protestantes) quòd ijdem (Nouatiam) eos, qui poenitentiam agerent, nolebant absoluere, & ad communionem admittere. Coccius Thesaur. Cath. Tom. 1. lib. 8. art. 3. Wherein (saith Coccius) Protestants dissent from the Nouatians.
4 Not that the Cardinall is lesse calumnious, but that he meant to be more subtle than other accusers, and therefore intendeth to draw Protestants within the compasse of the heresie of the Nouatians by a third manner of interpretation thereof. First, Non negant aduersarij dari Ecclesiae potestatem soluendi & ligandi, aut retinendi, sed hanc potestatem interpretantur Ministerium praed [...]candi, & annunciandi poenitentibus remissionem peccatorum, & impoemtentibus itam.—Id [...]ircò nobis probandum est, datam esse veram potestatem ex authoritate ab oluendi, ac per hoc sacerdotes iud ces esse in causis peccatorum, vice Christs. Bellar. lib. 3. de Poenitent. cap. 2. §. Et quoniam. For although Protestants (saith he) acknowledge a power of reconciliation towards sinners, yet do they not account this power of remission of sinnes to be iudiciall, but onely by way of preaching and declaring that sinnes are remitted: which he will haue to be the Nouatian heresie; and which we shall proue to be neither the heresie of the Nouatians, nor yet any heresie.
5 To shew that this was not the doctrine of the Nouatians, we dare appeale vnto the iudgement of Cardinall See aboue at c, d. Baronius, See aboue at c, d. Maldonate, and (for ought that doth appeare) vnto the whole Schoole of Iesuits: who without all questioning, whether the forme of reconciliation, by them denied, were indicatiue, or indicatiue, did iudge this onely their heresie, euen the absolute deniall, that the Church had power to promise reconciliation or remission to repentant sinners, who had transgressed after Baptisme, or to admit them againe into their communion: according vnto the consonant testimonies of S. Negant oportere reddi communionem his, qui praeuaricatione lapsi sunt Ambros. lib. 1. de Poenit. c. 1. Tom. 1. Ambrose, and S. Nouatianus nolens Apostatas suscipere poenitentes. Hieron. Catalog. Script. Tit. Nouatianus. Ierome.
6 In the second point, which concerneth the truth of the doctrine, we haue for our Aduocate, the chiefe master of the Romish schoole, who from no worse premisses then are the testimonies of the ancient Fathers, concludeth: Ecce quàm varia à Doctoribus traduntur s [...]per ijs, & in hac t [...]nta va [...]ierate quid tenendum? Hoc sanè dicere ac sentire possumus: quòd solus Deus dimittit peccata & retinet▪ & tamen [...]cclesiae contulit potestatem ligandi, & soluendi: sed alitèr ipse soluit, vel ligat, alitèr Ecclesia. Ipse enim per se tantùm [...] peccatum, quia & animam mundat ab interiori macula, & à debito aeternae mortis soluit.—Non autem hoc Sacerdotibus concessit, quibus tamen tribuit potestatem soluendi & ligandi, id est, ostendendi homines ligatos, vel solutos. Vnde Dominus leprosum sanitati priùs per se restituit, deindè ad Sacerdotes misit, quorum iudicio ostender [...]tur mundatus. Magister Sent. lib. 4. dist. 18. fol. 108. 109. God bindeth and looseth otherwise then doth the Church; He by inwardly purging the soule from the spot of sinne, and freeing it from the debt of eternall death, this cannot the Church do (saith he,) but hath power of binding & loosing, that is, of declaring what sinners are either loosed or bound: which declaratiue maner of absolution their late Franciscane preacher did publikely professe as [Page 596] Quorum remiseritis, &c. (and likewise vpon the cap. 11. Venite ad me omnes.) Non quòd homo propriè remittat peccatum, sed quòd osten dat ac certificet à Deo remissū: neque enim aliud est absolutio, quam ab homine accipis, quàm si dicat; En, sili, certifico te, tibi remissa esse peccata: annuncio tibi te habere propitium Deum, & quaecunque Christus in Baptismo & Euangelio nobis promisit, tibi nunc per me annunciat & promittit. Ferus lib. 2. com. in Ioan. 20. in verba, Quorum re [...]iseritis, &c. the onely absolution: and their Bishop Petrus Parisiorum Episcopus, Hieronymi verba clariùs explicans, l. 4. Sent. D. 18. sic fatur: Varia à Doctoribus traduntur super his, & in hac tanta varietate hoc sanè dicere ac sentire possumus, quòd solus Deus dimittit peccata, & retinet. & tamen Ecclesiae contulit potestatem ligandi, &c. T [...]ste Sixto Senens. Bibl. S. lib. 6. Annot. 71. § Petrus. Petrus Parisius, varieth not one crochet from the first note of their principall master: which is, in it selfe, most consonant both vnto the ancient See Magister Sent. lib. 4. Dist. 18. iudgement of the Church, and [...]or if the power of the Church were Iudiciall, then whosoeuer is bound by the Church, should be insallibly bound in heauen: but our Aduersaries acknowledge Clauem errantem, that the Church may erre in excommunication and reconciliation; but the Iudicial, which is of God, is alwayes infallible. Yet obserue, that when we denie the Iudiciall, we speake not against the ext [...]rnall and ritua [...] manner of absolution, which Cardinall Bellarmine doth confèsse to be vsed alm [...]st of all Protestants, thus: De hac igitur poenitentia, quae signis externis proditur, quaestio est, an Sacramentum dici debeat:—Absolutionis autem ritum aliquem serè omnes agnoscunt, licet de vi & efficacia absolutionis, de ministro qui eam pronunciat, deue alijs multis rebus ad absolution [...]m pertinentibus, multae sunt inter nos & aduersarios quaestiones. Bellar. Tom 2. de Poenit. l. 1. [...]. 8. §. De hac. vnto truth it selfe.
7 So that now we see the Aduersaries of Protestants diuided, and like the accusers of Suzanna betweene (as it is in the Greeke) [...] and [...], that is, the holme and lentiske tree. For the first sort, to make Protestants guiltie, said, that the Nouatians denied all power of reconciliation in the Church after Baptisme: and their Cardinall answereth in behalfe of Protestants, saying, that they do not so. Afterwards he accuseth them onely about the forme of absolution and reconciliation, which he contendeth to be iudiciall: which (by the iudgement of his collegues) was not the heresie of the Nouatians: and by the conclusion of his master and others, is not an heresie, but a sound and orthodoxall truth.
An other calumniation.
SECT. 2.
8 Neuerthelesse, they are resolued to condemne Caluine for Nouatianorū error praecipuus erat, non esse in Ecclesia potestatem reconciliandi homines Deo, nisi per Baptismum. Bellar. l. 4. de notis Eccles. cap. 9. §. 6. Nouatianorum. Quae sententia expressè Caluinistarum est; nam Caluin. l. 4. Instit. cap. 19. §. 17. sic ait, Nullum esse poenitentiae sacramentum, praeter Baptismum: quòd ver [...] Hieron. ait, Poenitentiam esse secundam tabulam post naufragium, planè impium est, & excusari non potest. Ibid. §. Quae sententia. Nouatianisme. What hath he said? It is, forsooth, because he held it a derogation vnto the vertue of Baptisme, to esteeme of Penance as properly a second table after a shipwracke. Ementitum hoc sacramentum ornârunt, quo decebat elogio, secundam esse tabulam post naufragium: quia si quis vestem innocentiae in Baptismo perceptam peccando corruperit, per poenitentiam reparare potest. Sed dictum est Hieronymi. Cuiuscunque sit, quum planè impium sit, excusari nequit, si ex eorum sensu exponitur. Quasi verò per peccatum deleatur Baptismus, & non potius in memoriam reuocandus sit peccatori, quoties de peccati remissione cogitat, vt i [...]lic sese colligat, animumue recipiat, & fidem confirmet, peccatorum remissionem se impetraturum, quae sibi in Baptismo promissa sit. Quòd autem durè & impropriè Hieron. dixit, Poenitentia reparari Baptismum (à quo excidunt, qui excommunicari ab Ecclesia merentur) boni isti interpretes ad suam impietatem trahunt. Caluin. Instit. lib. 4. c. 19. num. 17. §. Ne tamen. Caluine thinketh S. Hierome vsed this saying in an vnproper, and that the Romanists held it in an impious sence, namely so, as if Baptisme were vtterly broken off by sinne: but he contrary-wise teacheth, that there is no remission of sinne in any person baptized, but it is with reference vnto the couenant of Caluinus non vult opus esse nouo Poenitentiae sacramento, quo coelesti Patri reconciliemur, Cuius, inquit, vis in Bapt smo viget, ideoue Baptismi memoriā esse repetendā. Lindanus Panop. lib. 4. c. 57. fol. 349. Baptisme; which may be confirmed out of this saying of S. Augustine; Augustinus quoque in exp. epist. ad Rom. inchoata, circa finē: Eos, inquit, qui iam baptizati fuerunt, curari melius dicimus per poenitentiā, non tenouari; quia renouatio in baptismo est, vbi quidem operatur poenitentia, sed tanquā in fundamento. Manente itaque fundamento recurai aedificiū potest, si autem fundamentum iterare quis voluerit, aedificium subuertat necesse est. August. teste Salmer. Ies [...]m. 15. in Heb. 6. disp. 14. pag. 717. Although we be cured (saith he) by repentance, yet are we not renewed [Page 597] but by Baptisme, which is the irreiterable foundation of Penance. In which regard Theodoret noteth the one only Baptisme of a Christian to Haec autem dixit diuinus Apostolus, dicens Iudaeos, qui crediderunt, ne existimarent sanctiss. Baptismū esse similem Baptismis Iudaicis [...] illi enim non soluebant peccata, sed corporis sordes, quae videbantur, purgabant, qua de causa multa & frequenter adhibebantur. Hic autem vnus est, vt qui salutaris passionis & resurrectionis typum habeat, & futuram resurrectionem antè describat. The [...] doritus Tom. 2. as he is cited by Salmeron, ibid. pag. 715. differ from all Iewish washings, because they, (saith he) purging onely the filth of the flesh, were often applied; this, purifying the soule, is but one, as being the healthfull type of the death and resurrectiō of Christ. Which their owne Ferus did vnderstand right well, when (speaking of the Ecclesiasticall absolution) he saith, that See aboue Sect. 1. at the the letter, n, in the margine. there is pronounced and declared that remission which was promised in Batisme.
9 And all this obscure point may be illuminated by a similitude not altogether incongruous. If a woman, who is deprehended in follie, shall afterward be reconciled vnto her husband, she doth not enter into a new contract of mariage, but onely taketh vpon her a new resolution, with a relation vnto the first couenant. So:—but we presume our Reader will make vp the comparison.
10 In these three interpretations we haue discerned three iniuries, the first against the Nouatians, to make their heresie greater than it was: the second against Protestants, by (as hath bene confessed) a false application of the Nouatian heresie: the third against principall Romanists, who hold the third sence to be no heresie at all. Now are we to trie,
What affinitie the Romanists themselues haue with the foresaid Nouatians.
SECT. 3.
11 That Catholici omnessumma consensione contrarium docent: fatentur enim primo legem Dei iustis hominibus absolutè esse possibilem, non quidem per solas vires liberi arbitrij.—Secundò opera iustorum simpliciter & absolutè iusta, & suo etiam modo esse perfecta. Bellar. lib. 4. de Iustif. cap. 10. §. Kemnitius. iust men may possibly fulfill the law of God, and that the works of holy men are absolutely iust, is affirmed by the Cardinal to be the doctrine of all their Catholicks: notwithstanding that the Apud veteres saepenumero sit obuiam Nouatianis, qui sese ob arrogantiss. pu [...]itatis & sanctimoniae opinionem apud populum inctitabāt Catharos, id est, puros, vt olim Sadducaei apud Hebraeos su [...]m venditabant iust [...]tiam. Lindan. Panop. l. 4. c. 61. fol. 366. §. Apud veteres. And so S Augustine haeres 38. doth expresse it. Nouatians for the opinion which they had of their owne sanctitie, called themselues Catharists, that is, Pure.
12 Let our Aduersaries consider this, and tell vs how many steps they want of that long Tum Acetio Imperator, O Acesi, pone scalam, &, si potes, solus ascende ad coelum. Hist. Tripart. lib. 2. cap. 13. ladder of the Nouatian Acesius; and shew vs the full difference betweene those Catharists, and some of their Catholicks.
CHAP. VI. Of the obiected heresies of the Manichees, in two points, 1. Free-will, 2. the power of Baptisme.
THE ROMISH APOLOGIE.
The deniall of Free-will, and of remission of sinnes, and grace conferred in Baptisme, in the Hieron, in prooem. librorū aduersus Pelagianos, fine, saith, Manichaeorum est hominum damnare naturam, & liberum auferre arbitrium, & Dei adiutorium. And see Hierome in explan Symb. ad Damasum. And S. Austine de fide contra Manich. c. 9. saith, Aduersus haec solita caecitaete Manichaei latrant, & cum con [...]ncuntur naturam non esse malum, sed in potestate esse hominis facere bene aut male, dicunt non esse animae liberam voluntatem, & non vident caecitatem suam, &c. Et vide ibidem cap. 10. & in actis cum Eaelice Manichaeo, lib. 2. cap. 4. And Chrysostom in Iohn, hom. 45. prope initium, saith, Christ said to them, No man can come to me, except the Father who sent me, draw him: hereat the Manichees do rise vp contending by the testimony of this scripture, that we can do nothing of our selues, &c. But this taketh not away our freewill, but sheweth that we need Gods helpe. And concerning their other point touching Baptisme, M. Whitaker l. 10. contra Duraeum, pag. 883. confesseth the same, saying: Nos in Baptismo peccata remitti, & grati [...]m conferri credimus ac docemus, quod negare soliti sunt Manichaei; ergo nos a Manichaeis alieni sumus. Et vide Sarcerium loc. commun. tom. 1. de Baptismo, fol. 232. b. post medium. Manichees.
THE PROTESTANTS APPEALE.
SECT. 1.
FRee-will is considered as it was in Adam before his transgression, or as in Adam and his off-spring, after he had taken that dismall fall. The Manichees speaking onely of the first, Manichaeus docuit, quòd creaturae sunt malae ex se & generatione sua, quia ex malo Deo creatae sunt. Alphonsus de Castro lib. 4. Tit. Creatura. haeres. 2. Manichaei docuerunt, Diabolum ex sua natura malum esse, nec posse esse bonum. Ibid. lib. 5. Tit. Diabolus. haeres. 1. taught (saith Alphonsus, their compiler of heresies,) that creatures are naturally euill. The sentence of S. Hierome, obiected by the See their margent. Apologists, sheweth as much, viz. The Manichees condemned mans nature. So doth their Manichaeorū, inquit Hieron. est, hominum condemnate naturam, & liberum auferre arbitrium: & Aug. haeres. c 46 peccatorū originē, inquit, non tribuunt Manichaei libero arbitrio. Idem apertè Sectarij omnes. Lutherus art. 36. dicit, liberum arbitrium esse rem de solo titulo—. Caluinus l. 2. Instit. c. 2, 3, 4. non permittit homini liberam electionem vlla in re.. Bellar. l. 4. de notis Eccles. cap. 9. §. 8. Manichaeorum. Cardinall charge Caluine, and all the Protestants; and their Iesuite Noluerunt minus ingeniosi videri Caluinistae: nam & ipsi nunc cum Manichaeis liberum tollunt arbit [...]ium: hoc etiam subtiliùs, quòd illi in vtramque pariter partem, hi in bonum, non in malum tollunt; non videntes homines errore suo caeci, non solùm malam arborem bonos, sed nec bonam malos fructus facere posse.—Non solùm in malum, sed etiam in bonum liberum habemus arbitrium, contra quàm Caluinistae; & non aequaliter in vtrumque, sed in malum satis fortè; in bonum, nisi Dei gratia adiuuetur, infirmum, contraquàm Pelagiani sentiebant. Maldon. Ies. com. in Matth. 7. 18. pag. 189. 190. Maldonate prosecuteth the accusation to the full.
2 Caluine himselfe desireth to be heard speake: Dicimus ergo naturali hominem vitiositate corruptum, sed quae à natura non fluxerit. A natura fluxisse negamus. vt significemus aduentitiam magis esse qualitatem, quae homini acciderit, quàm substantialem proprietatem, quae ab initio indita fuerit.—Non etiam ineptè dicetur naturaliter prauus & vitiosus: quemadmodum non veretur Augustinus, ratione corruptae naturae, naturalia dicere peccata, quae in carne nostra necessariò regnant, vbi abest Dei gratia. Ita euanescat stultum Manichaeorum nugamentum, qui cùm substantialem in homine malitiam imaginarentur, alterum illi conditorem affingere ausi sunt, ne iusto Deo viderentur mali causam & principium assignare. Caluinus Instit. l. 2. c. 1. §. 11. We say (saith he) that the vicious corruption which is in man, came not from nature; away with the foolery of the Manichees, who imagine that there was a substantiall wickednesse in mans nature. Now call in againe both his accusers, and see if they do not effectually discharge him: the first, Caluinus concedit primum hominem, ante lapsum, libero arbitrio praeditum fuisse:—sed nunc co carere. L. 1. Instit. c. 15. §. 8. & l. 2. c. 5. §. 18. Bellarm. lib. 4. de Grat & Arbit. c. 7. §. Postremò. Caluine (saith he) confesseth, that man had free-will before his fall. Now listen vnto the second accuser, See the testimonie of Maldonate aboue, at the letter, d. The Manichees tooke away the wils freedome, as well in respect of good as of euill: but the Caluinists (saith he) denie that man (namely after the fall) hath freedome vnto good, but grant it to be free vnto euill.
3 Well then, by the first it appeareth that the Manichees denied free-will in mans perfect and created nature, and that Protestants denie the freedome of will onely in respect of mans nature tainted and corrupted: by the second we vnderstand that the Manichees held mans will euen after his fall, to be free neither vnto good nor euill, and that Protestants teach mans will after the first sinne, to be free vnto euill, but not vnto good. So that the Manichees and Protestants are at no lesse differēce in the point of free-will, then there is betweene man standing, and man fallen, betweene nature create & corrupt, betweene good and euill. This will not be thought sufficient, except we further shew,
That Protestants doctrine, concerning Free-will, is the more truly Catholicke.
SECT. 2.
4 If the doctrine of ancient Fathers, teaching that Adam by sinning lost (as the Luc. 15. prodigall child did his substance) his free-will vnto good; or the suffrage of diuerse Romanists, denying the will to be absolutely actiue; or the testimonies of their publike Schooles, concluding that the grace of God doth determinate the will; besides other their confessions of the more safetie of our doctrine, can warrant our Protestantiall defence (See aboue lib. 2 cap. 10. all which haue bene particularly and fully manifested by direct allegations;) then must our Aduersaries suspect the spirit, by which they haue accused Protestants of Manicheisme: the rather for that their owne Salmeron Ies. See aboue lib. 4. cap. 24. Iesuite hath set this downe, (and that truly) for a speciall note of the true Church, to depresse nature, in respect of Grace. They will now require
An answer vnto the second point of Manicheisme, concerning the power of Baptisme: from the testimonies of our Aduersaries.
SECT. 3.
5 Who do accuse the Protestants herein? Euen the Romish Apologists, and that very vrgently: See aboue in their obiection. Sundrie heretickes (say they) denied sundrie points of our now Catholicke faith, and among other points, is the denying with the Manichees, that grace is conferred in Baptisme. Thus are Protestants accused: who shal absolue thē? Euen the same Apologists, by the very same testimonie, wherby they intend to proue Protestāts to be guiltie of this heresie of the Manichees.
6 The testimonie lurketh in the margent, masked in Latine: we shall neede but onely to draw it into view, by translating it. Concerning the other point touching Baptisme, Master Whitaker (say they) confesseth the same, saying: What? viz. We (saith Doctor Whitaker, speaking of Protestants) teach, that sinnes are forgiuen in Baptisme, and grace therein conferred, which doctrine the Manichees are wont to denie: therefore are we farre from the opinion of the Manichees. Whereunto assenteth their other obiected Author Sarcerius, noting it among the ancient errours, to say, that Sarcerius Loc. Com. c. 34. De Baptismo. Notwithstanding, if any Protestant beleeuing that sins are forgiuen before Baptisme, by the grace of God, and power of his sancti [...]ying spirit, s [...]metime going before the outward signe; yet cannot he be thought guiltie of the error of the Manichees, who adhere rather to nature, denying the truth of Christ his body, and vertue of his resurrection. Baptisme is onely a signe, or onely an outward washing of the bodie, or that it taketh not away the guilt of originall sinne. Againe, the power of conferring grace in Baptisme, hath bene See aboue. confessed by our Aduersaries to be the generall doctrine of Protestants.
7 The summe of this accusatiō is, that the Protestants are Manichaean heretiks, who are the known Aduersaries vnto the Manichees. What ingenuous minde would not congratulate the Protestants happinesse, to see them thus acquitted not onely by their opposite accusers, but euen by the accusation it selfe? and iudge that such accusers do best deserue the name of Manichaei à quodam Persa extiterunt, qui vocabatur Manes, (Madm [...]n) quasi & ipsum cum eius insana doctrina coepisset nomen praedicari. August. Tom. 6. haeres. 46. Manes, the first father of the Manichees?
CHAP. VII. Of the necessitie of Childrens Baptisme.
THE ROMISH APOLOGIE.
The deniall of the necessitie of childrens Baptisme, in the Innocentius in rescripto ad Mileuitanum Concilium, post med saith of the Pelagians, Illud vero quod vestra fraternitas eos asserit praedicare, [...] aeternae vitae praemijs absque Baptismatis gratia posse donari, perfatuum est. In like plaine manner is this point conden [...] [...] the Pelagians, by S. Austine, haer. 88. & contra Iul. Pelag. l. 6. c. 7. & de pec. mer. & rem. l. 2. c. 9. & 27. and by S. Leo, epist [...], ad Episcopum Aquiliensem. Pelagians.
THE PROTESTANTS APPEALE: Freeing themselues from the note of Pelagianisme.
SECT. 1.
THis deniall of the necessitie of childrens Baptisme, is now the second time obiected against Protestants: but then in the name of an errour, now vnder the title of an ancient heresie, issuing from such Authors, whom they thēselues (because of See aboue lib. 2 cap. 10. Sect. 11. some alliance they haue with them) should doubt to call hereticks. But to the point: We say that our Aduersaries in this one obiection are thrice indiscreet.
2 First, by not considering that the same sentence may be both hereticall and orthodoxall, according vnto the different intention of the professors thereof, euen as the salutation of haile Maister, offered vnto Christ the sonne of God, by deuout worshippers, was a due honour; but being cast vpon him by the despisers and mockers, was (more bitter than the veneger and gall) ranke blasphemie.
3 So in doctrines, Polycrates, and the holy Martyrs of the Greeke Church held the time of Easter at the time which was obserued of the Iewes: which Time also Blastus the heretike did precisely keepe: these contrarie professors were distinguished in one action by the difference of their intentions; for the Blastiās held it Iewishly, as thinking the Leuitical law necessary; but the Martyrs kept the same time of Easter Christianly in an opinion of indifferencie, vntil at length that time of obseruatiō was changed, to the end that the Iewish & Christian professors might be better distinguished. Many hundred like examples might be produced, of Catholike speeches and customes which haue bene heretically professed, and gaue the Fathers occasion to call the Diuell, Gods Ape: because he so sorteth his heresies, that they may carie in them an imitation of truth.
4 So also euen in our Aduersaries themselues, who forbid the eating of certaine meats, as the heretical Tatianists and Manichists anciently had done, but with a difference: for The Rhemists in their Annot. vpon 1. Tim. 4. 3. the foresaid heretikes taught, that men might not eate certaine sorts of meats, because they thought they were not made of the good God, but of the euill: for the which cause they were condemned in Councels. But abstinence from certaine meats is appointed in our Church (say the Rhemists) for chastising the bodie with penance. Hereby according vnto vs, that it is not alwaies [Page 601] quid, but quo; that is, not the same action, but the diuerse Principles, and intentions of the action, do distinguish truth from heresie.
5 So finally it is betweene the Protestants and the Pelagians: the Pelagians held a no-necessitie in Baptisme, because they thought that the grace of nature was sufficiēt for the childrens saluation: Protestāts hold it not to be of absolute necessity, because of the free power of grace aboue nature: which teacheth, that when there is defect of Baptisme, without cōtempt, Gods mercy is See confessed aboue, lib. 2. cap. 13. Sect. 6. &c. not tyed vnto the outward elements. Secondly, the Pelagians held childrens Baptisme not necessarie in the Church; Protestants teach the necessitie of childrens Baptisme in the Church, and the sanctifying grace, and power thereof. Thirdly, the Pelagians reason is taken from the perfection of nature, the Protestants dependeth vpon the Axiomes of grace. Notwithstanding all these maine distances, yet haue the Romanists not spared to ranke Protestants thus indiscreetly with (their most opposite Aduersaries) the gracelesse Pelagians.
6 The next symptome of indiscretion proceedeth from the partialitie of their affection, whilest they insist vpon the testimonies of some Fathers, for proofe that children cannot be saued without Baptisme: and yet, contrarie to Onely the iudgement of Origen may be excepted, which we account as none, because it is condemned by the Romanists themselues. See aboue, lib. 2. cap. 13. Sect. 8. all Fathers, hold a Limbus infantum, which they call a peaceable receptacle for all infants dying before Baptisme. But it is not sufficient that a man be no heretike, except also he be, explicitâ fide, orthodoxall: therefore we furthermore affirme,
That Protestants in the obiected doctrine of Baptisme, are true Catholicks.
SECT. 2.
7 A third note of indiscretion ariseth from their want of charitie, whil [...]st in their zeale to reach Protestants a blow, they do not care whom they hit, whether ancient Fathers (who contrarie vnto the doctrine of absolute necessitie, did See aboue lib. 2 cap. 1 [...]. Sect. 4. delay Baptisme a long while,) or else their owne brethren, to wit, the Ibidem, Sect. 5. aboue mentioned Cardinal Caietane, Gabriel, Gerson, Catharin, Pigius, Elisius, Segebergensis, Tilmannus, & others, who taught with vs, that not the defect, but the contempt of Baptisme doth condemne the vnbaptized. Which they haue also established with Ibidem, Sect. 7. reasons inexpugnable, taken from the analogie of Circumcision, from the comparison of ot her confessed powerfull Baptismes of Sanguinis and Flaminis, and (which surpasseth all the rest) from the equanimitie of Gods mercie. We forbeare to retort the grand heresie of the Pelagians vpon our Aduersaries, vntill Protestants haue discharged themselues. Therefore do we proceed.
CHAP. VIII. Of the Reseruation of the Sacrament.
THE ROMISH APOLOGIE.
The deniall of the blessed Sacraments reseruation, in the Cyril ad Calosyrium, saith, I heare they say, that the misticall blessing, if any remnant thereof do remaine till the next day following, is vnprofitable to sanctification, but they are mad in so saying for Christ is not made another, neither shall his body be changed, but the vertue of [...] and liuely grace do alwaies remaine in it. This point is so plaine and confessed, that Peter Martyr aduersus Stepham G [...] neri librum de Eucharistia, printed Basileae anno 1581. obiect. 213. col. 838. post med. saith of this saying of Cyril: Qu [...]d autem sub [...]citur, Eucharistiae reliquias asseruat as in crastinum diem, à sanctificatione non cessare, spectat opin [...]r ad r [...]tam quandam consuetudinem (&c) ca consuetudo etsi saperet nonnihil superstitionis, tamen illi Cyrillas al [...] (que) subscribebant: statim [...] à temporibus Apostolorum paulatim coeptum est degenerari ab illa veteri simplicitate diuini cultus. Anthropomorphites.
THE PROTESTANTS APPEALE.
SECT. 1.
IT is a great disease, and that also a cac [...]thes in our Aduersaries to call euerie reprehensible thing by the name of Heresie: the rather, because if the ancient Fathers had so accounted hereof, then Epiphanius and S. Augustine, who published Catalogues of heresies, whē they branded the Anthropomorphites with their proper heresies, would not haue spared them in this. Howsoeuer, the Protestants are acknowledged to grant, that See aboue lib. 2 cap. 3. Sect. 1. although the Sacrament be reserued three daies, yet it loseth not the propertie of a Sacrament, but may be administred vnto p [...]rsons in case of extremitie: and the Romanists themselues haue Ibid. Sect. 3. abrogated the supposed ancient custome of reseruation, vpon a pretence to auoid an irreuerence.
2 These three obseruations: First, the denying of reseruation of the Sacrament, is no heresie. Secondly, Protestants do not denie all reseruatiō thereof (no more than they do the water in the Font) so long as it may be conueni [...]ntly vsed. Thirdly, the Romanists haue abrogated the ancient custome of reseruation: all which do argue our Aduersaries vnwillingnesse to know either the Anthropomorphites, or Protestants, or themselues: whom we must further put in minde,
That (at least,) the vulgar Romanists are guiltie of the proper heresie of the Anthropomorphitae, in their mis-vnderstanding of God.
SECT. 2.
3 Secunda haeresis est, quae docet Deum esse corporeum.—Hi haeretici, à suo [...]iore nomen [...], vocat [...] sunt Anthropomorphitae. quia Anthropos. [...]rae [...], idem est quod Homo, Latinè. Alphonsus de Castro cont. haeres. lib. 5. Tit. Deus. haeres. 2. Anthropomorphitae were so called, because they misconceiued, that God hath a bodily shape like a man; Haec ergo Anthropomorphitarum sententia, apert▪ haereseos conuincitur. Idem ibid. See S. Augustine, Tom. 6. haeres. 50. which (saith their Alphonsus) is a manifest heresie, as See the same author. Scriptures and Fathers, and also all learned See aboue lib. 4. cap. 27. Romanists do acknowledge.
4 But whosoeuer shall saile in the Ocean of that See of Rome, and behold their people, who are allowed to pray before the image of an old man, as before the picture of God the Father; and shall aske them whether they are [Page 603] not perswaded that God is a good man, and hath the proportion and shape of a man: he shall easily finde how their Romish imagerie hath turned their people into images, void of true sence, and vnderstanding of God.
5 Yet (not to do them the wrong, as not to shew the chiefe reason they haue for picturing God in the likenesse of a man) thus their Cardinall doth conclude: Homo est vera imago Dei, sed hominis potest pingi imago ergo & Dei: nam quae est imago imaginis, est etiam exemplaris.—Licet homo sit ad imaginem Dei, ratione intellectus, & voluntatis, tamen ipse totus homo intelligens & volens rectè dicitur, & est imago Dei: nam Gen. 1. non ait Deus, faciamus animam, sed faciamus homin [...] ad imaginem Dei.—Si autē ipse totus homo est imago Dei, & totus homo verè pingitur, ergo imago Dei verè pingitur. Bellar. lib. 2. de Imag. Sanct. cap. 8. §. Quintò &c. Man is the image of God, but man may be pictured; Ergo, the image of God may be pictured. And when Protestants answer, that Man is not the image of God, but in the faculties of his soule, which cannot be pictured: Ergo, the image of God cānot be pictured: he replieth; Although man be the image of God, in respect of his reason and will, yet whole man being intelligent is rightly called the image of God; so that if the whole man can be pictured, then the image of God may be pictured.
6 Which kind of argument no learned man could suggest, without a resolued purpose to sophisticate. Which his fallacie (à figura dictionis) is easily discouered by the like, thus: Although man be compared vnto a beast, in respect of his sensible and bodily part, yet the whole man being immortall & sensible, is rightly compared vnto a beast: so that if the whole man be immortall, a beast may be likewise called immortall. And who knoweth not that although the whole man may be said (Synechdochically) to be pictured, yet is not man called the image of God in his whole, but in a part, which is, his reasonable and inuisible soule, which cannot be pictured.
7 Therefore S. Cyrill condemned the Dicebant, cùm Scriptura ait, hominem factum esse iuxta imaginem Dei▪ credendum esse Deum humanâ formâ praeditum esse; quod omninò stultum est, & extremae impietatis:—Deus enim spiritus est.—Homo iuxta similitudinem Dei, quatenus rationis particeps, & amans veritatis. Cyril. Alex. Tom. 2. aduers. Anthropomorph. in praef. Anthropomorphites of impious folly, for imagining God to haue the figure of a man, because it is written, God made man after his owne image: for by the image here signified (saith S. Cyrill) is meant mans reason and vertue: and, Cassianus collat. 10. de Anthropomorphitarum haeresi disserens, ait huius haeresis patronos ideò asserere Deum esse corporeum, quià Scriptura dicit, hominem esse ad Dei imaginem factum.—Haec facilè, meâ sententiâ, prosternitur: nam si Deus corporeus non est, neque membra habet, vt homo: fieri non potest, vt homo, secundùm corpus, Dei imago dicatur. Alphonsus de Castro contra haeres. l. 8. Tit. Imago. haeres. 2. fol. 184. it cannot possibly be (saith their owne Castro) that man in respect of his bodie should be called the image of God, Ex quibus colligimus haec omnia cùm agit, ab anima vires suas sumere: cùm ergo sola anima habeat intellectum, memoriam & voluntatem, consequens est, vt secundum solam etiam animam Dei imaginem homo portet.—Potuissem pro hac re plura Sanctorum testimonia coaceruare, verùm nolui in re manifestissima nimia prolixitate grauare lectorem. Ibidem. but only in respect of his soule: Which he granteth might be proued by heaps of testimonies frō Antiquity: Therfore ought their Cardinall haue rather leaned vnto the right hand of the anciēt practise of the primitiue Church, which neuer pictured God, thā to incline so much vnto the left hand, & thus by sophistry to foster the grosse heresy of the Anthropomorphites among their people.
8 Lastly, the Paucos ante annos edita est Cyrilli epistola ad Calosyrium Episcopum A [...]senoiten, aduersus Anthropomorphitas, & Massalianos, qui nequaquam manibus laborandum esse dicebant, sed semper orandum. Posseuinus Ies. apparat. part. 1. Tit. Cyrillus Alex. pag. 373. Anthropomorphites thought (as their Iesuite Posseuine gathereth out of S. Cyrill,) that man should neuer labour, but alwaies pray: doth not this picture out one side of the cheeks of some Monks, who make praying their onely labour?
CHAP. IX. Of the vnmaried life of Priests.
THE ROMISH APOLOGIE.
The deniall of the single and vnmaried life of Priests, in Hieron. contra Vigilantium cap. 1. condemneth this doctrine of Vigilantius, saying hereof against him, Quid faciunt Orientis Ecclesiae, quid Aegypti & sedis Apostolicae, quae aut virgines Clericos accipiunt, aut continentes, aut si vxores habuerint, mariti esse desinunt. Vigilantius, See Hierom l. 1. contra Iouin. c. 19. & 14. & ad Pamachium, Apol. c. 8. Iouinian, and Epiphanius haet. 59. ante med. saith, At dices mihi omnino in quibusdam locu. adhuc liberos gignere & Presbyteros & Diaconos & Hypodiaconos: whereunto he answereth, At [...] non est iuxta Canonem, sed iuxta hominum mentem, &c. And see Syritius in epist. ad Himerium Tarraconensem, c. 6. & 7. others.
THE PROTESTANTS APPEALE.
SECT. 1.
THE doctrine of Mariage cometh againe in this Scene in the persons of Vigilantius and Iouinian, which are two noted by. S. Hierome, and applied against Protestants by the art of Romanists. All these Actors require their due and distinct obseruations.
2 First, Vigilantius and Iouinian are condemned by S. Hierome, against whose iudgemēt in this case, an Author excepted, saying, that In Indice Frobenij: Hieronymus in matrimonium contumeliosus. Deleatur. Index Expurg. apud Iunium, pag. 24. Ierome spake too basely & contumeliously of Mariage: which taxation the Romish Censurists haue commanded to be blotted out; as though this exception against Hierome were either a truth ignorantly, or a falshood malitiously deliuered; or else, whether it be true or false, because a Protestant hath spoken it, therefore must it be blotted out. Wherefore we present them with the testimonies of their owne Authors, among whom their Iesuite Salmeron saith, Etsi quidam inter veteres Patres castitatis & continentiae studiosi, paulò iniquiores & acerbiores in secundum co [...]iugium extiterint, vt Terrullianus & Hieronymus; qui etsi veritatem apertè profiteatur & teneat, vbi tamen locus occurrit dehortandi ab hoc matrimonio, acrior est atque feruentior. Salmeron Ies Tom. 14. in 1. Cor. 7. disp. 14. §. Ad dubium. Hierome was too bitter and hote in dehorting from second mariages. Their Bishop Espencaeus further addeth, that Hierome seemeth to haue bene lesse equal, euen in the case of first mariage: concerning which point their Rhenanus noteth, that See aboue lib. 2. cap. 1. Sect. 3. Hierome was euill spoken of at Rome, yea and that Hieronymus impendiò fauens virginitati, & ob id nuptijs iniquior, quàm Episcopi quidam esse volebant. Erasmus Arg. in Hieron. contra Iouin. by Bishops, saith Erasmus. Yet is S. Hierome brought in for a sole accuser of Vigilantius and Iouinian, in a cause, wherein he is noted to haue bene vehemently vnequall. Which we speake not in defence of any errour of Iouinian, or Vigilantius: and therefore we adde, c Hieronymus aequus sanè parùm videtur vel vnis nuptijs. Espencaeus lib. 3. de Continent. cap. 11. initio.
That the Protestants are iustified from the obiected errour of Vigilantius: by the testimonies of their Aduersaries.
SECT. 2.
3 That which is requisite in the direct triall of all causes, we require may be performed in this; viz. to heare the accusation first; which we may receiue [Page 605] from the mouth of Cardinall Bellarmine: Vigilantius docuit, Ecclesiasticos debere esse vxoratos.—Eadem omnia nunc docent Sectarij: Lutherus, &c. Bellar. de notis Eccles. c. 9. §. 13. Vigilantius. Vigilantius taught that Ecclesiasticall persons ought to be maried: so doth Luther (saith he) and (speaking of other Protestants) all Sectarists. We now vnderstand the case aright: Vigilantius taught that Ecclesiasticall persons ought to be maried; and (as their Iesuite Coster sheweth more plainly out of S. Hierome) Ex Hieronymo constat, Vigilantium haereticum docuisse, non esse Diaconos ab Episcopis ordinandos, nisi prius duxissent vxores. Cester. Ies. Enchirid. cap. 17. pag. 522. Vigilantius taught that euen Deacons should not be ordained, except they first were maried.
4 But will now their Cardinall giue faith, that so do the Protestants, namely, that they thinke it vnlawfull for any one to take Orders, before he be maried? This some of our Aduersaries haue sometime feined, whom their owne Bishop Espencaeus therefore suspected to haue bene Quid in hac re faciant Germani, Helue [...]ij, & alij nuperi Rom. Ecclesiae dese [...]tores nescio, sed vereor vt haec illis coactio (speaking of the same point) falsò imponatur. Episc. Espencaeus lib. 1. de Cont. cap. 1. pag. 3. slanderous. Which beyond all suspition, is proued most false, by the experience of many Ministers, which liue vnmaried. Yet because our Sauiour hath shewne vs that the best conuiction of an Aduersarie is, ex ore tuo; Protestants may in this case appeale vnto their accuser Cardinall Bellarmine for their iustification, who distinguisheth of (as he calleth them) Duo sunt refutandi errores, vnus Graecorū, alter Lutheranorum. Prior error est, oportere Clericos, antequam ordines sacros suscipiant, vxores ducere, quia post sacros ordines susceptos, non licet id facere.—Posterior error longè grauior est; non solùm licere ante ordinationem, sed etiam post ordinationem vxorem ducere. Bellar. lib. 1. de Cler. cap. 19. initio. two errors, one of the Greeks, who teach that the Cleargie-men ought to be maried, before they enter into Orders; the second of the Lutherans, who say (saith he) it is lawfull for them to marie both before, and after ordination.
5 Marke now (good Reader) and maruell at the confessed difference; the Greeks taught an oportere, that is, that all Ecclesiasticall persons ought to marie. Which was the doctrine of Vigilantius, as the testimonie of S. Hierome alledged by the Apologists, sheweth: wherein Vigilantius is charged not to haue suffered so much as Proh nefas, Episcopos sui sceleris dicitu [...] habere consortes; si tamen Episcopi nominandi sunt, qui non ordinant Diaconos, nisi prius vxores duxerint, nulli coelibi credentes pudicitiam: imò ostendentes quàm sanctè viuant, qui malè de omnibus suspicantur, & nisi praegnantes viderint vxores clericorum, infantesue de vlnis matrum vagientes, Christi Sacramenta non tribuunt. Quid facient Orient [...] Ecclesiae? &c. Hieron. Tom. 2. lib. contra Vigilant pag. 121. As for this now obiected (Orientis Ecclesiae) it was then, and euer since otherwise in the Greeke Church: as hath bene confessed. See aboue lib. 1. cap. 2. Sect. 33. & 34. Deacons to be consecrated, before that they be so manifestly maried, that their wiues appeare big-bellied. This oportere their Iesuite Coster, from the iudgement of S. Hierome, hath confessed to haue bene the doctrine of Vigilantius: which Cardinall Bellarmine also acknowledgeth, and yet could obiect vnto Protestants nothing but onely a licere, that is, that they hold it to be lawfull. So now Vigilantius holding that it is vnlawfull not to be maried, Protestants onely a lawfulnesse to marie; these a may, he a must, the one side defending onely a libertie of mariage, the other a necessitie; could Protestants be coached with Vigilantius? O disputers! Secondly,
Protestants are iustified from the guilt of Iouinianisme.
SECT. 3.
6 Luther is the principall one, against whom in this point of comparison of virginitie and wedlocke, the Romanists do enforce their troups: the Iesuite Valentia accusing him of Iouinianisme, for Cuius erro [...]is (viz. non licere ante, & post ordinationem matrimoniū inite) fundamentum quoddam iecit Iouinianns, hoc ipso, quòd praetulit matrimonium virginitati. Nam si matrimonium quiddam praestantius est, & Deo gratius, nihil est cur sacrati Ministri causa sanctitatis & religionis debeant à coniugio abstinere. Valent. Ies. Tom. 4. disp. 9. q. 5. punct. 5. §. 3. preferring the maried state before [Page 606] virginitie: their Coccius, onely for Iouinianus virginitatem sanctimonialiū coniugiorum meritis adaequabat. Idem Luther'. Coccius Thesaur. Tom. 1. l. 8. Art. 3. Tit. Iouinianus. equalling them in worthinesse: Cardinall Bellarmine, for both Iouinianus asseruit,—coniugium virginitati dignitate ac merito aequati: vnde etiam aliquot sanctimoniales eius hortatu nupserunt. Bellar. c. 9. de notis Eccles. §. 12. Iouinianus. equalling, and for See the next letter, [...]. preferring wedlocke.
7 But what did Luther teach? Tertius error (meaning of Iouinian) est Martini Lutheri, in Epithal. vbi exponens 1. Cor. 7 quatuor comparationes facit: prima est castitatis cum matrimonio absolutè, & sic fatetur castitatem esse nobilius donum: 2. castitatis cum matrimonio coram Deo, & sic dicit esse aequalia: 3. mulieris coniugatae cum virgine, & ait, Oportet admittamus mulierem coniugatam coram Deo praestare virginibus. 4. status coniugatorum, & Ecclesiasticorum profitentium coelibatum, statum coniugatorum ex natura sua diuinum, coelestem, & quasi aurum; statum verò caelibum esse secularem, terrenum, & quasi lutum. Similia habet Caluinus l. 4. Instit. c. 13. §. 3. viz the 3. and 4. Bellar. quo suprà. §. Tertius. Luther (saith their Cardinall) made foure comparisons betweene continency & matrimonie. First, absolutely in themselues, and so he confesseth that continency is the more excellent and noble gift. Secondly, in respect of God, and so he maketh them equall. Thirdly, in the same respect he preferreth wedlocke before virginitie. Fourthly, comparing them in their owne nature, he calleth the maried state heauenly, the single state earthly; that gold, and this clay. These comparisons their Cardinall hath deliuered in such obscuritie, as though Luther had bene altogether For the first comparison preferreth virginitie before mariage in it owne nature, and the fourth doth preferre mariage: the second, in respect of God, maketh them equall: and the fourth doth in the same respect hold mariage the more excellent. contradictorie vnto himself: which sheweth that the accuser was more willing to relate his words, than to reueale his meaning, which in his As for his obiected Epithalamium, after much search, it could not be found. other Tracts is very obuious, and any may conceiue how the single life may (in respect of mariage) be iustly both equalled, preferred, and abased.
8 First, equalled: for compare both the states in a worthinesse, which in themselues they may seeme to haue before God, the Apostle will decide the point: Gal. 3. 28. In Christ, there is neither Iew, nor Grecian, neither bond nor free, neither male nor female, &c. No respect of persons with God; then neither of maried nor vnmaried: for these do take place among the outward respects, which are equally excellent in Gods estimate. And thus is the second comparison founded vpon a common principle in Diuinity.
9 Secondly, preferred, in respect of effects, and ends, in which regard it may be that Luther called virginitie the more excellent gift: which may be vnderstood to be more excellēt in two respects; the first is, because it hath more Mary, and lesse Martha in it, and is of it selfe more free from temporal cares, & therby more expedite in Christiā offices. In which consideration the Apostle saith, Beatior quodsi permanere potest ita libera, & in Domino etiam, meâ quidem s [...]entiá beatior ent, vtpote quae minus molestiarum, minus impedimenti habitura sit, vt spiritu & corpore sese totam in pretatis exe [...]citationem tradat. Arius Montanus in 1. Cor. 3. ver. 40. pag. 125. It is more blessed if thou remaine vnmaried. The second is the last end, that God proportioning his reward of eternall blessednesse according vnto mans works, which are the gifts of Gods grace, the more plentifull virginitie is in well doing, the more excellently it shall be rewarded in blessednesse; yet not for it owne worth: for as their Aquinas truly obserueth, Perfectio vno modo consideratur per se quidem & essentialiter, & sic consistit perfectio Christianae vitae in charitate: altero modo, secundariò, & accidentaliter,—& sic consistit instrumentaliter in consilijs, quia omnia, sicut & praecepta, ordinantur ad charitatem:—vnde dicit Abbas Moses; Ieiunia, vigiliae, meditatio Scriptura [...]um, nuditas, & priuatio omnium facultatum, non perfectio sunt, sed perfectionis instrumenta, quòd non consistit in illis disciplinae finis, sed per illa peruenitut ad finem. And a little before: Consilia ordinantur ad remouendū impedimenta actus charitatis, quae tamen charitati non contrariantur. Aquinas 2, 2. qu. 184. ad 3. watchings, fastings, nakednesse, & the relinquishment of riches, are not perfections in themselues, (which we apply vnto continēcy,) but only instrumēts vnto perfectiō. Neither of these respects of aduācing virginity aboue mariage can offēd our Aduersaries.
10 Thirdly, abased in respect of their disproportionate subiects, by a double comparison, as S. Augustine doth: first in minore & maiore genere boni; for although the state of continencie is in it owne nature more destinate vnto the [Page 607] accomplishment of some Christian actions, than is the condition of wedlock, yet the persons continent and maried are not alwaies accordingly disposed: for sometime it happeneth that (as Clemens Alexandrinus noteth) the coniugal parties do ouermatch the virginal profession in the Qui enim perfectus fuerit, exempla habet Apostolos, & reuera vir ostenditur non in [...]o, quòd vitam elegerit monasticam; sed ille viros vincit, qui in matrimonio & liberorum procreatione, & domus curâ, ac prouidenti [...], citra voluptatem, & dolorem se exercet; & cum domus curatione est indiuulsus à Dei charitate, insurgens aduersus omnē tentationem, quae affertur per filios, vxorem, famulos: ei autem, qui haec non habet, euenit magna ex parte vt non tentetur. Clemens Alex. Strom lib. 7. cap. 6. perfectiō of godlinesse: in which respect S. Augustine concludeth, that Obed [...]entior coniugata minus obedienti virgini praeponenda est. August. lib. d [...] bono coniugali, cap. 24. Tom. 6. the partie maried being more obediēt, is to be preferred before the continēt who is lesse obediēt. And thus may Luthers preferring of the maried before the virgine be orthodoxally iustified.
11 Lastly, if they be compared in genere contrario, as for example, an inobedient virgine with a wife obedient vnto Gods commandements, in this case S. Augustine hath resolued by an elegant Simile: Melius est habere Zachaei staturam cum sanitate, quàm Goliae cum febre. August. ibid. It is better to haue the little stature of Zachaeus with health, than the great & vast bodie of Goliah with an ague. In like consideration when we compare one professing virginity with a bondage of a perpetual vow (who hath not receiued the gift of continencie, & consequently suffering manifold exustions & scorches of concupiscence, and sometime also falling into adulterous pollutions) with the maried person, who for want of the same gift of continency doth enioy Gods holy ordinance of mariage; in this case we shall, with Luther, abase this kind of professed virgine before that kind of maried wife, as much as clay or the vilest dung vpon the earth, in comparison of gold, or of the most peerelesse pearle that can be named. This is no other doctrine then that which the spirit of God hath proclaimed, saying, 1. Cor. 7. 9. It is better to marrie than to burne: which, without blasphemie, cannot be called heresie.
12 Concerning those others noted by Epiphanius speaketh onely of those who transgressed Ecclesiasticall Canons, which can make a scandall, but no heresie. See aboue lib. 2. cap. 1. Sect 3. Epiphanius and See aboue lib. 4. cap. 9. Sect. 1, 2, 3. Syricius, we haue sufficiently answered. We proceed to demonstrate,
That the Romish Church rather standeth in an heresie, in the question of the mariage of Priests.
SECT. 4.
13 Syricius, whom they produce for a witnesse against Protestants, is now called to the barre to answer for himselfe, against the euidence brought in by his owne domesticall witnesses: the chiefe of all is their owne Bishop See confessed aboue, lib. 4. ca 9. sect. 1. & 2. 3. Espencaeus, accounting him as execrable as Iouinian; supposing that as Iouinian allowed none for lawful Priests, who were not maried, so Syricius contrarily pronounced, that no maried man, enioying his wife, could lawfully be a Priest: and for that cause remoued all Priests who were maried; him therefore he leaueth condemned by the Councell of See confessed aboue lib. 4. ca. 9. Nice. Not to stand vpon the further consent of Antiquitie, in not dissoluing the contract made after a See aboue lib. 2 cap. 2. 1. Sect. 6. And although S. Augustine lib. de bono viduit. c. 9, 10, 11. calleth, Voti solutionem adulterio pe [...]orem esse: yet doth he not dissolue such mariages, but holdeth them ratable; reprehending the breach of the vow, not the state of their mariage. vow: which kind of contracts the now Iesuits do teach to be more sinfull than is the See aboue lib. 2. cap. 1. Sect. 6. wallowing in continuall adulterie.
14 Secondly, to free themselues from that Quicunque discernit à Presbytero, qui vxorem habuit, quòd non oporteat, co ministra [...]te, de oblatione percipere, Anathema sit. Conc. Gangrens. apud Surium, Tom. 1. cap. 4. pag. 372. Anathema, which (anno [Page 608] 324.) was pronounced in the Councell of Gangris against delicate stomacks, which did purposely refraine the seruice of maried Priests; they thinke good either to mis-translate Quartus autem Canon sic habet; [...], &c. h [...]c est, Si quis existimat de Presbytero, qui vxorem duxerit, &c. Posseuin. Ies. Apparat. Tit. Gangrense. Which word [ [...]] is indifferently hath maried, or is maried: which is expounded by Socrates, viz [Habens.] Fustathius portò in Conc Gangrensi, propter illum conuocato, postea etiam condemnatus est:—benedictionem & communionem Presbyteri ( [...] &c.) habentis vxorem, quam lege, cùm esset Laicus duxisset, tanquam scelus declinandum praecepit▪ quem quidem, cum talia complura his similia fecisset, docuisset (que) Conc [...]t dixi, Gangris in Paphlagonia coactum, gradu [...]pi [...]copali dimouit, [...] dogmata anathemate damnauit. Socrates hist. lib. 2. c. 33. after the Greeke cap. 43. hath had, for, hauing a wife: or else by pronouncing that Synode Praeterea silentio inuol [...]unt, quod ipsemet de ca Synodo alibi, attuleram his verbis: Siqua altera Synodus, &c.—Tacent interim Synodum illam reprobat [...]m fuisse à Sergio Pontifice, vt Beda in vita Constantini declarat Posseuinus quo supra, pag. 528. condemned by Pope Sergius, which notwithstanding, they confesse to haue bene Concilium Gangren [...]e circa annum Domini 324.—Approbatum à Leone 4. dist. 20. C. De libellis. Tit. C [...]nc. Gangrens. apud Bintum, Tom. 1. pag. 383. And againe: Symmachus Papa in Concilio suo Romae celebrato liberè testatus est, Gangrenses Canones Apostolica authoritate conditos esse: ideo nimi [...]ùm quòd Osius Apostolicae sedis Legatus Concilio interfuerat. Baron. anno 361. num. 44. Binius quo supra, Annot. an eundem Tit. Conc. confirmed by Pope Leo the fourth, and Pope Symmachus. But we leaue them in their conflict, Pope Sergius condemning the Councell, Pope Leo and Pope Symmachus condemning his condemnation; and the Councell condemning their now Romish practise. Our Reader will obserue how vnfit accusers they are of transgressors of the lawes of Antiquity, whose Pope durst say (concerning the mariage of Priests,) See confessed aboue lib 4. cap 9. Sect. 5. We are not bound to follow the Fathers of the primitiue Church. It now remaineth that we shew,
That the Church of Rome is, of all Churches, the most opposite vnto Chastitie, by the confession of their owne Authors.
SECT. 5.
15 A profession of virginitie without true chastitie, is no better than an Apple growing in the lake of Sodome: because the true Church of God (which hath the title of holy and Catholicke) must be discerned by the sanctitie and equitie of her lawes and practise. In the which respect we aduenture to conuent Rome (this great patronesse of virginitie,) and to proue her an extreme enemie vnto chastitie, which the seruants of her owne family (we need no others) do plentifully discouer.
16 First, indirectly (although not vnknowingly) she by their bondage of vowes hath engendred such a spawne of luxury, that her owne children haue complained of her Votarists, that See confessed aboue, lib. 1. ca. 2. Sect. 36. many (for want of liberty to marie) dissemble their filthy commixtures: Ibidem. few being free from forntcation, yea Ibidem. scarce one of fiftie chast: and Ibidem. innumerable incestuous: in that extremitie that their Clemangius (one greatly See the testim [...]nie following. commended by their Trithemius) inueighed (although somewhat immoderately, saith their Bishop) against the late corruption in this Church, esteeming their Nicolaus Clemangius conterraneus meus Campanus, Parisien. Theologus, & sodalis Nauarricus, inter Ecclesiasticos scriptores à Trithemio valdè laudatus: collegit, inquam, is Ecclesiae sui temporis scandala, libro, quem scripsit de corrupto Ecclesiae stat [...], sed non sibi cauit à scandalis, excessit enim in multis eius medicina modum: nam quo cap. 36. agit de sanctimonialibus, nihil distinguit inter sui temporis virginum Monasteria, & meretricum lupanaria, inter ancillarum Dei sanctuaria, & Veneris victimarum prostibula, iuuenumue ad libidines explendas receptacula; denique inter puellam velare, & publicè ad scortandum exponere. Espencaeus de Continent. lib. 2. cap. 12. pag. 217. Nunneries no better than slewes; and places ordained for sanctuaries of virginitie, to differ nothing from the brothels of Venus. These are two general abuses, & such as can admit no remedy, but that which the Spirit of God hath prescribed, (for so many of her owne Doctors haue iudged) viz. It is better to mary: which notwithstāding her stomach loatheth.
[Page 609] 17 The next is a more direct patronage of vncleannesse, by priuiledging of Stewes, whereof a See confessed aboue, lib. 1. ca. 2. Sect. 36. principall one was builded by Pope Sixtus. No Protestant shall need to declaime against this wickednesse, their owne Bishop Espencaeus being so large in this argument, and now desirous to possesse this Scene alone. Facere non potuimus, qum & de earundem turpitudine palam permissâ nonnihil adderemus: huius euim permissionis nos non semel puduit, Christianam scil Remp. eo carere nō posse, quod tamdiu, hoc est, annis plus 1500. non admisit Mosaica. Espencaeus de Contin. lib. 3. c. 4. pag 236. We cannot but blush (saith he) hereat, to thinke that our Christian common-wealth cannot auoid that which the common-wealth of the Iewes did want a thousand fiue hundred yeares together: Nam è contrario Mer [...]tricum in Euangelijs, & publicarū peccatricū mentio, Mat. 21. Luc. 7. impumtatem per ea tempora non legalem, sed Pharisaicam arguit, vt tum legitima pleraque alia pessum abierant. Quo minus autem hanc foeditatem lex vetus impunitam tulerit, obest etiam, praeter superiora, in hodiernum vsque diem sudaeorum vbiuis, & inter quosuis degant, praxis, suas meretricium facere non permittentium; dici nequit quàm incredibili Christianorum tum pudore, tum etiam corum. q [...] verè tales sunt, cordolio, vt ludae filiae scortari non liceat, Dei filiae heeat, imò Israelis filiae meretricari non alitèr ante possit, qu [...]m facta per sanctum Baptismum Christi soror & filia. Nam quae Iudaea puella prae vel inopia vel libidme prostare statuit, quoniam inter populares suos non sineretur, ad Christianismum scil. conueititur, & ungitur, inter Christianos & cum Christianis proseda futura. Res non coelis tantùm, vti Propheta deplorat ler. 2. sed omnibus & superis & inferis miranda, stupenda, lugenda. Sed adhuc in peius proficientes, malumus Imperatorem pess Caligulam, quàm optimum Alexandrum imitari: ille, Suetonio testante, nouum & inauditum vectigal imposuit, ex captur [...] prostiturarum, vt tenerentur publico, quae meretricium aut lenocinium fecissent: hunc tale meretricum lenonum (que) vectigal vetuisse in sacrum aerarium inse [...]i, sed id ad circi, theatri, & amphitheatri instaurationem deputásse, refert Lampridius. Espencaeus quo supra, pag. 241. nor could adulterie finde therein any impunitie, before the sect of the Pharisees did rule; yet this filthinesse (speaking of the professed whoredome) they neuer left vnpunished vnto this day. Nay, (which may be vnto heauen and earth an astonishment) a Iewish maide renounced her religion to become Christian, to the end, that she might with licence practise this art of Ribaldrie: but we had rather follow Caligula than Alexander, who (being an heathen man) would not suffer the tribute or custome, receiued from such Brothellers, to be brought into his treasurie.
18 But Romae verò, hoc est, in totius Christianismi metropoli, quid adhuc hac in refactum aut non factum? Anno 1538 Paulo 3 d [...]lecti pro emendanda Ecclesia reuerendiss. Cardinales, alijue viri graues, sic inter alia consuluerunt, cotrigendum & hunc turpem abusum, quò illic Meretrices, vt Matronae, incedunt, aut mulâ veliuntur, ass [...]ctantibus eas de media die nobilibus [...]an [...]lia [...]ibus (que) Cardinalium, atque Clericis, habitant etiam insignes aedes: Nulla in vibe hanc, aiunt, corruptionem vidimus, praeter quam in hac, omnium exemplari. Et hanc tamen turpitudmem corruptela [...]ue ne ille quidem ex Consiliarijs vnus, Paulus postea 4. sustulit, quod, vt mihi benè sum conscius, eo, quo me colloquio dignatus est, quâ potui ac debui modesti [...], priuatim suaseram. Mirum certè tales tantosue viros consuluisse, minuedum modò scortorum fastum ac luxum, non etiam casewel eijcienda, an verò propter tam multos ibi coelibes necessariò retinenda? O rem horiendam! mihi sanè sic eos sensisse, dicere religio sit. Nos Gallos stolidos scil ac simplices (sic enim nos illi vocant homines scil. subtiles & sapientes) non posse non grauitèr offendi tot mille luparum in eisdem muris, vnà in vrbe, sub eodem propè (quod aiunt) tecto, quotidiano conspectu, ac velimus nolimus, occursu. Non enim iam, vt olim, sub moenibus habitant, ant sub Menianis Circensibus, Martiali ob id submaeuianae, aut summaenianae dictae. Quaerit idem Fabius an in [...]upanari cum aliena deprehensus, adulter sit, non quaesiturus, nisi certo tum loco diuersatae fuissent. Sic Romani, quamlibet Ethnici. Nunc verò sub Christi Vicarijs. & Petu Successoribus, vt alius quidam cecinit,—Vrbs est iam tota lupanar. Espencaeus ibid. pag. 242. Rome the Metropolis of Christendome, saw strumpets ride vpon mules through her streets, haunted & attended with gallants & Cleargi-men, in the daies of Pope Paulus the third, anno 1538. and perceiued a greater corruptiō in this kind than was in any other citie: which Pope Paulus the fourth (whom I informed hereof) did not remoue. Well, we cānot but be offended, to see so many thousand stewes within the wals of one Citie, daily in the eye of all passengers, insomuch that it may almost be said of Rome Christian, as it was of Rome Ethnicke:—Now the whole Citie is a very stewes. And can there be any honest Nunc non occurtit vnde sumptum, D. Thomas de Regim. Principum l. 4. c. 14. Id facit in mundo meretrix, quod in naui sentina, in Palatio cloaca: tolle haec, & illa foetore replebis.—Verùm an nullus haec grauiora flagiti [...] euadendi, nisi leurorum permissu aditus pateat, adhuc quaeram, hoc ad hominem (quod aiunt) argumento: Sublatis apud Iudaeos per tot secula Lupanarijs, an omnia protinùs libidinibus confusa fuerint, aut etiamnum sint? Tu, tu, sancte Pater Augustine, Quid verò terrenae ciuitati velut exprobras, quòd scortorum vsum licitum fecerit, vt quem nulla eius lex vindicet, cum eadem turpitudo in nostra, hoc est, Dei ciuitate, neque minus permittatur, neque magis puniatur?— reason for such beastlinesse as this is? No: Clarissimèsan [...] Oceano Hieronymus scripsit; Caesarem, non Christum; & Papinianum, non Paulum viris impudicitiae fraena laxare, & lupanatia pe [...]mittere. Espenc de Contin. l. 3. c. 4 pag. 245. 246. That saying of S. Augustine l. 2. de Ordine, c. 4. Aufer merctrices, &c. was (as Espencaeus sheweth) but spoken ad hominem, according to the termes of the schoole. S. Ierome saith, that not Christ, but Caesar; not S. Paul, but Papinianus, [Page 610] (that is, not Christianity, but Paganisme) did allow slewes, and licence iniquitie.
19 The author of this complaint was a Romanist, a Bishop, an eyewitnesse, & inueighed against this abhomination, not as a Satyrist (in delight to reproch or reproue) but as a deuout Ecclesiastes, from a cordolio, (as himself professeth) that is, not from the spirit of bitternesse, but from the bitternesse of spirit, deploring the publike and horrible iniquity of their Church herein.
20 When we consider these so common, publike, and grieuous outcries of their owne men, against the whole frie of Monks, Nunneries, cucullists, and other brothellers, we are occasioned to maruell at their fore-heads, as often as they exclaime against the lawful mariage of Protestant Ministers, calling them, euen for their mariage-sake, See aboue lib. 1 ca. 2. Sect. 36. & miserable, Lib. 2. cap. 1. Sect. 5. carnall, and fleshly, with other such like ignominious termes, which agree with the language of ancient Ibidem. heretikes: not considering that it pleaseth God to suffer sometime the greatest Aduersaries vnto the chastitie of such mariage to fome out their owne shame and adulterie; as befell vnto their Cardinall Cremensis, who being the Popes Legate, and coming to London, there to remoue maried Priests from their Cures, after the receiuing of the hoast, Ad Pascha Iohannes Cremensis Cardinalis Rom. descendit in Angliam,—celebrauit Conc. solenne apud Londoniā.—Cùm igitur seuerissimè in Conc. de vxoribus Sacerdotum tractasset, dicens summum scelus esse à latere meretricis ad corpus Christi conficiendum surgere: cùm eadem die corpus Christi confecisset. cum meretrice post vesperam interceptus est. Res apertissima negari non potuit, caelari non decuit. Henr. Huntingd. hist. l. 7. Anno 1120. & Polyd. Virg. hist. Angl. was found the same night committing follie with an whore: the fact was so euident (saith their Historian) that it could not be denied.
CHAP. X. Of the deniall of the enioyned times of Penance.
THE ROMISH APOLOGIE.
The deniall of enioyned times of Penance, in the heretikes called Theodoret. l. 4. haer. & Fab. de Audianis, reproueth them, saying, Deinde confessis, &c. They giue remission to such as are confessed, without prescribing tim [...] of penance, as the lawes of the Church commaund. Audians.
THE PROTESTANTS APPEALE: Freeing themselues from the note of heresie in this point: by the testimonie of Antiquitie.
SECT. 1.
WHatsoeuer almost their Cardinall Haeresis Audianorum suit (vt ex Theod. l. 4. de fabulis haeret. intelligi potest) confessionē peccatonim iubebat, & absolutionem largiebatur, sed nullam iniungebat poenitentibus mulctam. Bellar. l. 3. de Poenit. c. 1. initio. Bellarmine doth suggest, that these Apologists vsually swallow without due digestion, not well vnderstanding whereof they affirme; for Epiphanius noteth the Audiani onely to haue bene separatists from the Church, and otherwise to haue held Et si videbant aliquem in voluptatibus ac delicijs viuentem, aut aliquem adulterantem Ecclesiasticam praedicationem & Ecolefiae statuta, non forebat hic vir, sed verbis, veluti dixi, reprehendebat. Et erat hoc graue adruodum his, qui vitam approbatam non habebant, atque hac de causa contumelijs afficiebatur, contradictionem sustinebat, odio habebatur.—Seipsum ab Ecclesia separat, multiue simul cum ipso discedunt. Et sic diuisionem fecit, cùm nihil haberet in fide diuersum, sed rectissimé crederet & ipse, & sodales ipsius. Etiamsi id dicere maximè oportet, in partio quodam ipsum contentiosè ferri, itemue eius asseclas. Epiphan. contra hoeres. Tom. 1. lib. 3. cap. 70. pag. 240. no doctrine different from [Page 611] the do [...]trine of the Church: and were therefore in the opinion of S. Augustine, Quos Epiphamus appellat schis [...]aticos potius quàm haereticos. August. T [...]m. 6. h [...]res. 5 [...]. be saith no more. rather schismaticks than hereticks. But we are referred vnto Theodoret, who chargeth them with not performing the lawes of the Church in the enioyned times of fasts. As though the breach of euery Ecclesiasticall constitution did make an heresic; as wel may they say, that euerie transgression of a statutelaw is properly a rebellion.
2 Howsoeuer they; yet Protestants (as their Cardinall hath acknowledged) Ipsi autem aduersarij (spea [...]ing of Pr [...]t [...]stants) licet satisfactiones [...]) reijciunt, tamen opera externa in signum poenitentiae, non reijciunt. Bellarm. lib. 1. de Poeni [...]. [...]. 8. §. Ipsi autem. do not reiect externall and laborious works of Penance: but require them, as signes of mens repentance. Neither indeed, do they professe to admit scandalous offenders, before they haue expressed their contrition by some outward and satisfiable tokens of repentance: and can we but suppose a Time, wherein the laborious works must be done?
That the Romanists, by thus taxing the Audiani, haue made themselues gutltie of other heresies of the Audiani.
SECT. 2.
3 Because the Apologists labour to conuince the Audiani, and in them all Protestants to be heretikes; (as though euery point which Theodoret doth ins [...]it among the errors of the Andiani, did deserue to be stamped with the n [...]m [...] of heresie,) we desire to heare Theàoret prosecuting the Audiani more at large: Hi autem iactant, se peccata remittere: postquam enim sacros libros vnà cum adulterinis bipartitò diuisetint, cos enim mirandum in modum arcanos & mysticos existanant, & hinc & illinc perve [...]sus posuerint, iubent vnumquemque inter cos transire, & quae à se peccata sunt confiteri; deinde con [...]essis donant remissionem, non tempus ad poenitentiam, vt iubent leges Ecclesiae praescribentes, led sua potestate condonantes. Theod lib. 3. haeret. fab. Tit. De Audianis. Tom. 2. These (saith he) boast that they can forgiue sins: for after that they haue diuided the sacred bookes from the adulterous, they iudge them (namely the sacred) to be exceedingly darke and mysticall: and when they haue put one verse by an other, then they command their Disciples to passe through them, and to consesse what sinnes they haue committed: so they giue them remission of their sinnes, without prescribing them any time of penance, according as the lawes of the Church do command.
4 Thus farre Theodoret. Now we demand of our Aduersaries, what point of heresie they can picke out of these particulars? Wil they call the Audiani heretikes for boasting that they could forgiue sinnes? or for calling the sacred bookes (of Scripture, for such it seemeth they were) mysticall and exceeding darke? or for commanding euery one to confesse their sinnes? The guiltinesse of our Aduersaries in all these will not permit them to giue this censure: yet are these mingled with the article which hath bene obiected. And yet furthermore
The Romanists are found partly guiltie of the same error, which they haue so particularly obiected.
SECT. 3.
5 The onely errour they will fasten vpon, is their transgressing the lawes of the Church, prescribing times of penance: Now our See aboue lib. 2 cap. 15. §. 4. Aduersaries haue [Page 612] confessed, that the law of the ancient Church was, first to enioyne penance before they gaue remission of sinnes, (and this is Gods'methode, first, Bring forth the fruits of repentance:) but the now Church of Rome (as our See ibidem. Aduersaries haue confessed) doth firs̄t absolue, and then enioyne penance. And thus by their strict condemning of the Audiani, they are themselues become heretikes in some other points, and in the obiected Article are but preposterous Catholicks.
CHAP. XI. of the difference of Merit.
THE ROMISH APOLOGIE.
The deniall of the diuersitie of Merits, in August. de tempore, serm. 191. saith, Iouiniani damnamus errorem, qui dicit nullam in futuro meritorum distantiam. And Hierome l. 1. aduersus Iouin. c. 2. reproueth Iouinian, for that he taught that Mariage and Virginitie were (eiusd [...]m Merits) of equall merit, confessed by Pantaleon in Chronographia pag. 32. And S. Ambrole and others say against Iouinian: Agrestis vlulatus est, &c. promis [...]ue vel [...]e omnia consundere, &c. diuersorum (que) gradus abrogare meritorum. Hereof see further Concil. Tolense. & rescriptum Ambrosij ibidem, & aliorum ad Sintium prope initium Iouinian.
THE PROTESTANTS APPEALE: By freeing themselues, first in the point of Merit, by the testimonies of their Aduersaries.
SECT. 1.
MErit is a word amphibolon, & of diuerse significations; sometime a See aboue lib. 2 cap. 12. it is taken properly, for opus condignitatis, that is, a worke iustly deseruing the reward of eternall life; sometime vnproperly, for opus dignationis, that is, a worke rewardable with blessednesse by Gods gracious acceptance. The Romanists presuming of the perfection of their inherent righteousnesse, pleade for Merit in the strict and propersence: but Protestants defend Merit onely in the large and improper acception, that is, (as Cardinall Bellarmine testifieth,) See aboue lib. 2. cap. 12. Sect. 4. they allow the word Merit as it signifieth a worke which shall be rewarded, so that the reward be not attributed vnto the condignity or worthinesse of the worker, but vnto the bountie of the rewarder.
2 And that this doctrine of Protestants, concerning the Merit of mans works, is both more sacred, and more safe, our Appeale hath See aboue lib. 2 cap. 12. alreadie iustified: first, from the Fathers exposition of the terme Merit; from their demonstratiue arguments against the pride of mans meriting; and from their disclaiming of their owne Merits. Secondly, from the suffragies of a grand inquest of Romish Doctors, who of late in their publike writings haue sealed vp with many protestations, the truth and securitie of the same profession, of renouncing vtterly the now Romish doctrine of Merit. Thus much of the nature of Merit. Secondly,
Protestants are no Iouinians in the doctrine of the differences of Merit: proued by the testimonies of our Aduersaries.
SECT. 2.
3 That which is attributed to Iouinian for an error, is the opinion of the Iouinianus docuit, praemia Beatorum esse paria—Bellar de notis Eccles. cap. 9. §. 12 Iouinianus. Haeresis septima asserit omnes beatos esse pares in gloria, neque vllam esse in coelis praemiorum differentiā, quoniam nullam esse ait in hac vita meritorum disparitatem. Huius erroris dux & Magister Iouinianus. Alphousus de Castro. l. 3. Tit. Beatitudo. haeres. 7. He neuer nameth Luther, or any Protestant. equalitie, both of mens vertues in this life, & of their reward in the kingdome of heauen. Thus of Iouinian: but what of the Protestants? Of them the Cardinall writeth thus: Lutherani ex co, quod sibi persuadent, iustificationis formalem causam non esse donum aliquod insusum à Deo. atque nobis adhaerens, sed rustitiam side Christi apprehensam,—Colligunt omnes, non esse vnum alio iustiorem, cùm omnium iustitia sit ipsa Christi iustitia, fide apprehensa. Bellar. lib. 3. de Iustif. cap. 1. initio. Because they are perswaded that the formall cause of mans iustification is not an infused gift, and a iustice inherent, but the iustice of Christ apprehended by faith, they all gather that, Christs iustice being the same vnto all, therefore all are equally iust. We aske leaue to manifest this egregious sophistication.
4 Iustice is either inherent in man, which the Scriptu [...]e sometime calleth sanctification, or else without him by imputation of Christ his righteousnesse vnto man, by Caluinus vnam remissionem peccatorum, nomine iustificationis, intelligit. Vega de Iustif. l. 15. c. 5. pag. 680. remission of sins. This iustice of remission of sinne by imputation, the Protestants indeed, vniuersally teach to be equall in all men, not that all penitent sinners are absolued from equall sinnes, but that they are equally absolued from all their sinnes, namely that no sinne be left vnpardoned: euen as in debts, where one is a debter in pence, anotherin talents, both being forgiuen, all are equally acquitted, because seeing vnto both all are pardoned, there is equally in both iust nothing to pay.
5 Hereunto the Romanists our Aduersaries will easily assent (for still shall they iustifie our doctrine,) their Cardinall teaching from the In Baptismo, ex sententia Scripturae, & sanctorum Patrum,—plenè & integrè ad omnem poenam & culpam delendam pastio Chr [...]sti applicatur. Bellar. lib. 4 de Poenit. c. 10. §. In alio. Omnem alterius vitae. tum aeternam, tum temporalem. Ibid. cap. 14. §. Neque. sense of Scripture (as he saith) and iudgement of ancient Fathers, that all that are baptized are absolutely pardoned, both in respect of guilt and punishment: (and yet those who were baptized in their full age were not equally sinners,) yea Impossibile est per poenitentiam vnum peceatū sine alio remitti.—Hoc esset contra perfectionem misericordiae Dei, cuius perfecta sunt omnia, vt dicitur Deut. 32. Cuius miseretur, totaliter miseretur: & hoc est quod Augustinus dicit, in libro de Poenitentia, Quaedam impietas infidelitatis est, ab illo qui iustus, & iustitia est, dimidiam veniam sperare. Aquinas part. 3 qu. 86. ad 3. it is impossibly (saith Aquinas) that God should remit one sinne alone: this were against the perfection of his mercy, whose works are perfect, as it is written: God doth absolutely pardon, whom he pardoneth: which occasioned S. Augustine to call it an unpious insid [...]litie to expect but an halfe pardon of God, who is iustice it selfe. The equality of this iustification, Scripture, Fathers, Aduersaries, and common sense it selfe teacheth, which is a secure and blessed heresie.
6 But the other kind of iustice, which is called the iustice of sanctification, by mans actuall or habituall righteousnesse, this is that which Iouinian vnderstood, who denied the difference of good works, euen as he did denie the difference of sinnes, Hic omnia peccata, sicut Stoici Philosophi, paria esse dicebat. Aug. lib. de hares. 82. saying (saith S. Augustine,) that all sinnes are equall. Now
Whether Protestants be Iouinians, in saying all sinnes are equall, is decided by the iudgement of their Aduersaries.
SECT. 3.
7 We expect some among our Aduersaries, who shall indight Protestants vpon this Article, for what will they not obiect to make them odious? And now as we are in expectation, behold their Iesuite Campian cometh in with vehemencie and confidence, and chargeth Protestants, saying: Hoc quoque tritum est in hac faece, omnia peccata esse paria: sed ita (né Storei reuiuiscant) si Deo iudice ponderentur; ac si Deus aequiss Index oneri nostro cumulū potius, qu [...]m leuamentum faceret, & id quod non est in re, cùm sit ipse iustissimus, e [...]ggeraret: hác [...]utinà non leniùs [...]n Deum feuerissimè iudicantem deliquerit ille caupo, qui gallum gallinac [...]um, quando non est opus, occiderit, qu [...]m insanus ille sicarius, qui plenus Bezâ, Gallum Heroa Guisium, admitabili virtute Principem, displos [...] fistulâ clanculum interemit. Campianus Ies. Rat. 8. pag 60, 61. In this latter, Beza hath bene notably traduced, as hath [...]ene proued. See the full Satisfaction, part. 2. chap. 6. It is an ordinary thing for this dreggish sect to account all sinnes equall, if they be weighed in Gods iustice: by which their estimate he shall be thought to offend no more against God, who killeth another mans cocke, then he who murthered the Duke of Guize.
8 This accuser is canonized in their Martyrologies, & yet herein hath shewne himselfe a false Martyr or witnesse, and that in print; for their owne Cardinal (speaking of the Protestants in generall,) dare affirme, that Lutherani vero non dicunt (quod sciam) virtutes esse par [...]s, aut peccata paria: neque negant posse hominem crescere in fide, spe, dilectione, alijsque vi [...] [...]utibus, neque dicunt non esse vnum alio maiorem, quod attinet ad eiusmodi virtutes: sed affirmant per has virtutes neminem iustificari Bellar lib. 3. de Iustif. cap. 16. initio. the Lutherans do not say, for ought I know (saith he,) that vertues are equall, or sins equall, neither do they denie but that a Christian may increase in faith, hope, and loue, and other vertues, although they denie that man is iustified by these. Neither is their vulgar As though to make all sinnes in nature mortall, were to make them equall. See this confuted in the n [...]xt Section, by the confession of their Iesuite. exception any whit to the purpose. Thus farre are they discharged. Now if any say, that M. Campian knew more than this witnesse, or that this their Cardinal was not as willing to accuse Protestants as M. Campian could be, he shall bewray himselfe to be ignorant both of B. and C. The generall doctrine of Protestants being thus iustifiable, they descend to accuse one in particular, whose innocencie doth challenge of vs an answer, shewing
That the sentence of M. Luther, which they obiect as sacrilegious, is most sacred and Apostolicall; concerning the sanctitie of the blessed Virgine.
SECT. 4.
9 Quartus est Lutheri de natali B. Mariae in com. in 1. Petri, vbi dicit, Omnes Christianos, esse aequè sanctos, ac iustos, atq [...]e mater Dei. Ex quo sine d [...]bio sequitur, fore omnes aequè beatos. Bellar. cap. 9. de not is Eccles. §. Quartus est. Luther said (saith his accuser,) that all Christians are as iust and as holy as the mother of our Lord: whereupon it must certainly follow, that all Saints shall be equally blessed. Luther is readie to answer: Quantumuis inter se corporis membra omnia imparia sint, & officijs atque dignitate plurimum distent, in eo tamen paria sunt, quòd eiusdem corporis membra existunt, neque potest oculus sibi plus in corpore iuris vindicare, quàm contemptissimum quodque, neque plus suum corpus esse affirmare, quàm cuiuss [...]bet alterius: Ita habet res Christianorum, qualescunque sint, siue firmi fide, siue infirmi, siue consummati moribus, siue morbis grauati, tantum quilibet in Christo, & in Christianismo possidet quantum alij: vnde equidem non minus possum de Christo gloriari, quàm D. Petrus, aut virgo Deipara. Perplacet sanè D. Petrum nobilius esse in Christi corpore membrum. quàm sim ego: at ille rursus me non contemnit, quòd sim humilis & abiectus, quandoquidem ciusdem corporis membrum sum. Lutherus Lect. in Rom. 12. 2. Domin. ab Epiphan. Although (saith Luther) the members of the bodie are vnequall, if they be compared together, yet are they in this equall, that they are the members of the same bodie: for the eye is no more a member of the body, than the most meane and contemptible part, neither hath it any prerogatiue to say, I am more a part of the body, than any other. Semblable is the state of Christians, whether it be that some are more firme in saith, or more perfect [Page 615] in life than others: yet euery one hath as good an interest in Christ, and Christianity, as another. So that I my selfe may glorie in Christ, as well as S. Peter, or the blessed Virgine, the mother of Christ. I do most willingly grant, that S. Peter is a more noble member in this (mysticall) bodie of Christ, than I am; yet doth not he despise me, euen because I am a member of the same bodie.
10 Which comparison of the diuerse members of the parts of the body with themselues, and with the bodie, Luther learned of S. Paul, who saith: 1. Cor. 12. ver. 12. according to the Rhemish Translation. As the bodie is one, and hath many members, and all the members of the body, whereas they be many, yet are one body, so also is Christ. And vers. 14: If the foote shall say, because I am not the hand, I am not of the body, is it therefore not of the bodie? And vers. 22: Such as we think to be the more base members of the body, vpon them we put more abundant honour. And vers. 24: And if one member suffer, all the members suffer with it; if one member glorie, all the members glory with it.
11 Well then, Luther said, compare member with member, and one is more noble than the other: S. Paul saith, there are members both more honourable, and more bas [...]. Luther said, Yet all of them are equally mēbers of the same body; S. Paul saith, The bodie is one. Luther said, S. Peter, although more noble, will not despise me, although more base: S. Paul said, If one member suffer, all suffer. Luther by saying, all members are [...]qually in the essence, b [...]ause the f [...]t wa [...] w [...]ll called a member of the body, as is the hard; but not equally according to the qualitie: for one [...] more honorable than another. equally members, shewed the vnitie of Christians in Christ, which being an vnitie, can admit no disparitie: but by saying, S. Peter is a part more noble, and I am but a base one, he confesseth that there is a manifest inequalitie in these members, some being more firme in faith, and some lesse holy in life than others.
12 This doctrine of more and lesse holy, of noble and base members, doth it certainly confirme Iouinianisme? doth it not rather euidently confute & confound it? Yet this is our Aduersaries guise, whensoeuer they light vpon any tooth of this dead Lion, they treade vpon it with contēpt; neuer considering that as Iudg. 14. 14. out of the strong came sweetnesse, so in those sentences of Luther, which they most traduce, there is commonly enclosed the most sacred truth, full of as diuine comfort as mans heart can ruminate vpon. What now hindereth but this accusation against Protestants concerning this point of Iouinianisme, may be dismissed? No: one Coccius, a late Romanist, doth further pursue them; heare therefore
An answer vnto the accusation concerning the Equalitie of sinnes: from the iudgement of our Romish Aduersaries.
SECT. 5.
13 Iouinianus dicebat, omnia peccata esse paria.—Sic [...]utherus: Nullum esse peccatum veniale, sed omnia damnabilia. Coccius Thesaur. Cath. Tom. 1. lib. 8. art. 3. Iouinian taught (saith Coccius,) that all sinnes are equall, which is the doctrine of Luther, who saith that no sinne is in it nature veniall, but all damnable and mortal. Hardly should we haue thought that any Aduersarie reputed learned could haue bene so vulgarly witted, as to make such a consequence: All sinnes are in their nature mortall, Ergo, equall. Therfore we send this their Coccius to be catechized from the rules of common sense, according as their owne Iesuite can informe him; shewing that as in the Iudiciall lawes of the [Page 616] Iewes many sinnes were equally Respondeo gradus quidem distinguere, non genus, nam vtrobique capitalem, sed in iudicio leuiorem, in Concilio grauiorem Iudices poe [...]am constituebant, quemadmodum grauiores ad Concilium, quàm ad iudicium causae deferebantur. Scitum est, quatuor apud Iudaeos capitalium poenarum fuisse genera, strangulationem, gladiū, lapidationem, combustionē, vt in libro Sanedrini notatum est. Sic etiā Christus & eum qui iraseitur, & eum q [...]u fratrē suum leuem, & eum qui stultum appellat, eâdem inferni poenâ, non eâdē poenae grauitate dignum docet. Maldonat. Ies. com. in Matth. 5. 22. capitall, which notwithstanding were punished with death more or lesse grieuous, as by strangling, heading, stoning, burning: all deadly, but yet different: so in sinnes equally mortall, but equally heinous, shall all receiue punishments equally eternall, but not equally grieuous. And the verie position it selfe, which defineth euery sinne to be in it owne nature mortall, is both related and approued by their owne See hereafter cap. 22. Sect. 4. Doctors.
14 The summe is, that first, according vnto imputatiue iustice, all are equally iustified. Secondly, that in respect of inherent iustice, all men are not equally iust. Thirdly, that Christians being compared with the whole bodie, are equally members; but being compared one with another, are not equally holy. Fourthly, that although sinnes be in nature (aequè peccata) that is, all mortall, yet are they not aequalitèr peccata, that is, equally heinous. These being the principall points professed by Protestants, and so plainly verified and iustified by their owne Authors, we haue confirmed vnto vs the strength of truth, quae magna est, & praeualet.
15 Furthermore what the vndoubted profession of Protestants is concerning the differences of holinesse in the Saints of God, their schools, books, and pulpits haue sounded forth, teaching, that although among the workers in the haruest, all receiue Matth. 20. 9. one penie, that is, one essentiall eternitie of blessednesse; yet the degrees of blessednesse shall be imparted vnto them by that proportion of Gods mercifull iustice, which promised to reward euery one, 2. Cor. 5. 10. & Ap [...]c. 2. 23. according to their works. Which notwithstanding doth not inferre merit, because God crowneth (saith S. Augustine. Augustine) his gifts, not our merits, euē grace for grace; crowning the differences of his sanctifying graces in men in this life, with the differences of degree of the grace of glory in the highest heauen, ordaining them Ioh. 14. 2. diuerse mansions, predestinating them as 2. Tim. 1 20. diuerse vessels, and perpetuating them as 1. Cor. 15. 41. diuerse starres fixed in that eternall firmament of blisse: where yet there shall, in the greater and lesse vessels of honour, be this equality, that euery ones Ioh. 16. 24. ioy shall be full. We are called to another triall.
CHAP. XII. Of the possibilitie of keeping the Law.
THE ROMISH APOLOGIE.
The deniall of the commandements being possible, in certaine other Hierom in explanat. symb. ad Damasum, saith, Execramur blasphemiam eorum qui dicunt impossibile aliquid homini à Deo praeceptum esse, &c. And the same words hath Austine de tempore serm. 191. & vide Hieronymum ad Cleantium, and Concil. 2. Arausican, can. 25. heretikes of those times.
THE PROTESTANTS APPEALE: First laying downe the state of the Question.
SECT. 1.
FIrst, impossible is a word too enuious, therfore may it not be suffred to passe without a slit, by distinguishing of impossibility; which is either absolute, [Page 617] as though God could not perfect his creature, who hath made the Archāgels, powers, and dominations; this were not onely an heresie, but also a perfect blasphemie. Otherwise it is taken suppositiuely, with respect vnto the wil of God, as when we say, it is impossible for a man, when he will, to flie vp into heauen; not that God cannot enable man herunto, but that it standeth not with Gods ordinance, & wil of wisdome, to grant man this Angelicall perfection. Which sence is proper vnto this question, according as their Sciendum tamen est ex eodem Augustino, hanc tantam iustitiae perfectionem, quantam praeter vnum Christum, nemo hac vita vel assecutus sit, vel assecuturus, non negandam este Deo possibilem, sed fieri ab eo posse, cuius hic exemplum desit, quia ei omnia facilia sint, nedum possibilia, & apud eum, ac in eius virtute cau [...]am habet, quá fieri possit, & in eius sapientia, quare non factum sit: fieret autem, si tanta voluntas adh beretur, quanta sufficit tantae rei. Esset autem tanta, si & nihil eorum quae ad iustitiam pertinent, nos lateret, & ea sic animum delectarent, vt quicquid aliud voluptas vel dolor impedit, delectatio illa superaret; quod vt non sit, ad Dei iudicium, non ad impossibilitatem pertinet: sic sine exemplo est in hominibus perfecta iustitia, nec tamen impossibilis. Espencaeus Episc. in 2. Tim. 3. pag. 126. Bishop hath obserued out of S. Augustine, who denieth that simple impossbility, as though God could not make a man perfect in this life; but confesseth, that yet none is perfect, the cause whereof is to be reserued vnto Gods iustice. And thus do all vnderstand impossibilitie in this Article.
2 Secondly, by man is not meant the vnregenerate; for so we might fight without an Aduersarie, because the Romanists confesse it an Aut certè existimant, posse hominem seruare propri [...]s viribus omnia praecepta moralia, & innocentem vitam agere secundùm rationem, & hac sanctitate morali prouocare Deum ad auxilium speciale sibi donandum, quo tandem ad fidem gratiamue peruemat; sed haec quoque est haeresis Pelagiana, in lib. super. satis superue refutata: vt omittam, nullum eiusmodi hominem ex historijs posse monstrari: Catones enim, Socrates, alijue horum similes, qui inter Ethnicos sanctissimi iudicati sunt, multis vitijs coopertos fuisse, facilè demonstrati po [...]sit. Bellar. lib. 6. de Grat. & lib. arbit. c. 6. §. Sanè qui. impossibility for a man, by his owne naturall power, to keepe all Gods commandements, censu [...]ing the contrary doctrine amongst the heresies of the Pelagians. So now we haue the proper subiect of this question, man regenerate in this life; and the predicate, it is impossible to keepe all the commandements. To this end we exhibite
A proofe of the Protestants assertion, by confessed testimonies of Antiquitie.
SECT. 2.
3 Cardinall Bellarmine relateth the Romish doctrine in the name of them all: Catholici omnes summa contensione contrarium docent; Fatentur enim 1. legem Dei iustis hominibus absolutè esse possibilem, non quidem per solas vires liberi arbitrij—Secundò opera iustorum simpliciter & absolutè iusta, & suo etiam modo esse perfecta. Bellar. lib. 4. de Iustif. cap. 10. § Porrò. All Catholick [...] (saith he) teach with a full consent, both that the iust man may absolutely fulfill the law of God, and also that the works of iust men are absolutely iust, and in a manner perfect. Marke, absolutely iust, and yet but suo modo, in a manner perfect: as though it were not absolutely perfect, which is absolutely iust; o [...] that were absolutely iust, which is but in a manner perfect. To giue vs such an [...] and contradiction in the first entrance into a question, is like astumbling on the threshold, somewhat ominous. But to the maine.
4 Saint Ierome was a Catholicke, yet he professing to speake against a new heresy made of an old in defence of mans perfection in this life, refuteth it: Certè nullum sanctiorem puto leremia, virgine, Prophetâ sanctificato in vtero:—significat omnem mundum Dei indigere misericordi [...], & nullum, quamuis sanctum, pergere securum ad Iudicem: contra nouam ex veteri haeresin, quae putat in hoc s [...]culo omnes simul iustum implere posse virtutes.—Et in Psal. 114. dicit, Placebo Domino; non, Placeo: hic enim, quicquid facio, non possum esse perfectus iustus, quoniam in praesenti seculo perfectus iustus nemo esse potest, nec Dauid, nec Apostolus, nec Sanctorum aliquis. Nemo á peccato mundus, nulli Sancti ausi sunt dicere vel, Sancti sumus, vel Placeo, sed, Placebo Deo: vbi placebo? in regione viuorum, haec enim mortuorum regio. Vt refert Episc. Espencaeus in 2. Tim. 4. §. 18. pag. 124. I thinke (saith he) that no holy man passeth out of this life, without feare, vnto Gods tribunall: and therefore will haue euery iust man to accord vnto the Prophet [Page 618] Dauids tune, who sung, placebo, not placeo [I will please God (saith he) in the region of the liuing:] that is (saith S. Hierome) after this life, in heauen, because he could not say, I do please God in this life, which is the region of the dead. And this he thinketh to haue bene the song of all Apostles, and holy men. Thus much S. Hierome, from the relation of their owne Bishop: whereupon we gather, that S. Hierome saying, that the most iust cannot properly please God in this life, doth fully dissent from our Aduersaries, who say, that the iust man may absolutely fulfill the law of God in this life.
5 Saint Augustine will not be denied to haue bene a Catholicke, who (as their Bishop saith) reigneth in this argument, and is confessed to say, that Facere non possum, quin ex Augustino nonnihil subligam: regnat in hoc argumento:—is in lib. 2. de pecc. merit. & remisl. ca. 13. Potest fieri vt aliquis sit perfectus,—in eo quòd omnes homines diligat, etiam inimicos, non in eatamen perfectione, vt quos diligit, tantum diligat, quantū incommutabilis regula veritatis diligendos esse praescripsit: nec ideo quisquam prorsus sine peccato esse intelligitur, qui aliqua re dicitur esse perfectus; quan quam & in hoc ita dici potest, vt non quia iam non est, quo proficiat, sed quia maximâ ex parte profecit.—Et lib. 4. cap. 11. ex Ambrosio: Videmus (inquit) impossibile esse. vt perfectè quis immaculatus sit, in hoc corpore constitutus Et lib 2. contra Iulianum; Vos festinatis, & praesumptionem vestram festinando praecipitatis, hîc enim vnltis hominem perfici, & vtinam Dei dono, non libero, sed seruo potius arbitrio, à qua perfectione longe vos esse sentitis: sed dolus est in ore vestro, siue peccatores vos esse dicatis, & iustos credi velitis, siue profiteamini perfectionem iustitiae, quam profectò in vobis non esse sentitis. Ex Espencaeo quo supra, pag. 125. a man cannot loue God, as much as the inuiolable rule of truth doth prescribe: with diuerse other sentences to the same effect. And doubtlesse, as long as S. Augustine reigneth in this argument, Protestants cannot possibly faile in their cause: for he, in despaire of perfection by the law, teacheth euery one to flie vnto the perfection of the Gospell, after the example of iust Et si est aliquod peccatum, quod vitari non possit, quo modo iustus Deus dicitur, si imputare cuiquam creditur, quod vitari non possit? Respondemus iam olim contra superbos esse clamatum; Beatus, cui non imputauit Dominus peccatum:—Peccatum est autem, cùm vel non est charitas, quae esse d [...]bet, vel minor est, quàm debet, siue hoc voluntate vitari possit, s [...]ue non possit: quia si potest, praesens voluntas hoc facit; si autem non potest, praeterita voluntas hoc fecit; & tamen vitari potest, non quando voluntas superba laudatur, sed quando humilis adiuuatur.—Quando autem possit, & per quem possit, hoc quaeritur. Si enim modò est, non omni animae fideli positae in corpore mortis huius orandum est, & dicendum, Dimitte nobis debita nostra: cùm iam in sancto Baptismo vniuersa fuerint dimissa praeterita. Quisquis autem membris fidelibus Christi hoc non esse orandum persuadere conatur, nihil aliud quàm seipsum Christianum non esse profitetur. August Tom 7. lib. de perfectaustit. ad rat. 15. & 16. Dauid, saying, Blessed is the man, vnto whom the Lord imputeth no sinne.
6 Ambrose was a Catholike Bishop, whose testimonie their Bishop hath inserted, out of S. Augustine, viz. See a little before at the letter, c. We seee it to be impossible (saith Ambrose) for any man liuing in this life, to be perfect and spotlesse.
7 Saint Bernard, a Father of later times, and appropriated by these Apologists, as an absolute Romanist; whom, as they hold him to haue bene a Saint powerfull in See aboue, Miracles, so do we acknowledge him to haue bene (in comparison of that generation among whom he liued) a miraculous Saint: heare we then the profession of a Saint: Nam in affectu, quis ita habet charitatem, vt mandatur? ergo illa mandatur ad meritum, illa in pramium datur: cuius initium quidem profectumqm; vitam quoque praesentem experiri diuinâ posse gratiâ, non negamus: sed planè consummationem defendimus futurae foelicitatis. Quomodo ergo iubenda fuit, quae implenda nullo modo erat? aut si placet tibi magis de affectuali datum fuisse mandatum, non inde contendo, dummodo acquiescas & tu mihi, quòd minimè in vita ista ab aliquo hominum possit, vel potet [...]t adimpleri: quis enim sibi arrogare id audeat, quod Paulus ipse fatetur se non comprehendisse? Nec latuir praeceptorem, praecepti pondus hominum excedere vires: sed iudicauit ille vtile ex ipso suae illos insufficientiae admoneri, & vt sci [...]ent sauè ad quem iustitiae finem niti pro viribus oporteret. Ergo mandando impossibilia, non praeuaricatores homines fecit, sed humiles, vt omne os obstruatur, & subditus fiat omnis mundus Deo: quia ex operibus legis non iustificabitur omnis caro coram illo: accipientes quippe mandatum, & sentientes defectum, clamabimus in coelū, & miserebitur nostri Deus: & sciemus in illa die, quâ non ex operibus iustitiae, quae fecimus nos, sed secundū suā misericordiā saluos nos fecit. Bernar. super Cant ser. 50. p. 931. No man (saith S. Bernard) can fulfill the law of God in this life. Then preuenting an obiection, which our Aduersaries do ordinarily vse. Doth God then command things impossible? he granteth it, but yet so, that God thereby doth not make man a transgressor, but humbleth him, to the intent that man perceiuing his owne defect, might in renouncing his righteousnesse by works, flie vnto Gods mercie and grace. And indeed, the law is not to be called impossible for man, à quo, from whom original sinne came: [Page 619] (Adam being created in a perfection might haue had a posse non peccare) but in respect of man, in quo, in whom the rebellious corruption doth now dwell (vntil it be diuorced by death,) whereby he hath in one degree or other a non posse non peccare, vntill he come vnto the region of the liuing, where only there is non posse peccare, that is, an impossibility of sinning.
8 We forbeare accumulation of testimonies: these alreadie mentioned will plainly shew how farre the true and ancient Catholickes did differ from the newly pretended, by the difference of their language (as S. Ierome his Cannot please God in this life; and S. Augustines, Cannot loue according to the prescript of the law; and S. Ambrose his, It is impossible to be perfect; and S. Bernard his, It is impossible to fulfill the law:) if they be compared with the aboue-specified Romish Article, viz. A iust man may absolutely fulfill the law of God. Heare furthermore
The Protestants doctrine ratified by some Romanists.
SECT. 3.
9 Doctor Stapleton, although he sweate in defending the possibilitie of keeping the law, yet (as though his breath had failed him) we heare him panting: Haec tamen impletio legis non intelligitur necessariò & praecisè in omnibus mandatis legis, toto tempore & cursu iustitiae humanae; sed ille censetur implere legem, satisfacere legi, & in conspectu Dei iustus habetur, qui voluntatem & affectum habens implendi vniuersa legis, eatenus implet, quatenus humana fragilitas in reliqu: js naturae corruptae, per gratiam implere in hac vita vel potest, vel solet. Haec propositio manifestè confirmatur per celeberr. illam Ecclesiae doctrinam, contra Pelagianos olim definitam: neminem etiam iustorum in hac vita sine peccato viuere. Stapleton de Iustific. lib. 6. de perfect. Iustit. c 3. initio. Yet this fulfilling of the law (saith he) is not to be vnderstood necessarily and precisely of all the commandements of the law, in the whole course of mans iustice: but he may be said to satisfie the law, and to be iust in the sight of God, who hath a will and affection to fulfill all the commandements, so farre as the infirmitie of nature, strengthned by grace, will permit. And in the end he yeeldeth vnto the doctrine of the Church long since established against the Pelagians, which teacheth that no man liueth without sinne. This Doctor, his [not precisely fulfilling the law of God] cannot but fight against their generall position, of absolutely fulfilling the law of God.
10 Ferus, a Frier of the order of the Minorites, and commended by their Senensis for See the Catalogue of authors, before the booke, Tit. Ioh. Ferus. a man notably skilfull in holy scriptures, and the most singular Preacher of his time in all Germany; writing many godly and learned bookes, which accord with Catholicke doctrine, and are now diligently read of almost all Preachers: this Author cannot but proue an honourable witnesse, in that which he shall auerre: who in his Comment vpon the Acts, printed at Paris, Anno 1568. cum priuilegio, calleth the morall law of God an importable burthen; first because it cōmandeth not onely the hand, that is, the action, but also the heart, that is the affection: secondly because it conuinceth vs of sinne, seeing we do more against the law, than according to the law; and that good which we do, is but imperfectly performed. Here is confessed not onely, imperfectly done, which they call veniall; but also a working against the law, which cannot agree with the absolute fulfilling of the law.
11 Albertus Pighius, a Doctor selected to Albertus Pigghius,—è Louaniensi Doctor Theologus Colomae in Voijs renunciatus, varia aduersus Lutherum, Melancthonem, Bucerum, & Caluinum conscripsit. Posseuinus Ies. Apparat. Sac. Tom. 1. Tit. Albertus Pigghius. confute Luther, Melancthon, b Tertia ratio, quòd lex est iugum importabile, neque enim nos, neque patres nostri potuimus portare illud. I ex impossibile onus est, quia non tantùm exigit manum, sed & cor: secundò quia conuincit nos peccatores esse: semper enim plus contrà legem, quàm pro lege, facimus: & ea, quae facimus, imperfectè quidem facimus. Ioh. Ferus com. in Act. 15. fol. 164. b. [Page 620] Bucer, and Caluine, could not but passe among the Romanists, for a singular Catholike in that time; yet he prosecuting this argument at large, doth resolue thus: Duplex considerari potest iustitia, sicut du plex inuenitur regula, cui conformari debeant: altera quâ iusti sunt coram hominibus; altera est iustitia, quâ iusti sunt coram Deo.—Quod tamen trifariam ferè intelligere possumus, vel quòd nostra iustitia cum diuina conferatur, & velut in contentionem reuocetur iustitia.—Hoc sanè pacto in conspectu Deisolus inuentus est iustus Agnus ille sine macula, de quo in Apoc. Paulò post:—Vel intelligitur homo iustificari coram Deo hoc est, coram tribunali diuini iudicij, dum regulae diuinae iustitiae, quâ parte ipsum respicit, exactè respondet. Regulam autem illam diuinam esse legem, indubitatum est. Porrò & illam dupliciter intelligere possumus, vel in sua illa absoluta perfectione, secundùm quam hoc mortis corpus adhuc circumferentibus nobis, velut scopus quidam, in quem collimare perpetuò debeamus, ad quem semper conari, & nos exercere q [...]o accedamus viciniùs, magis proponitur, quàm sub obligatione e [...]igitur.—Ipse onim nouit figmentum nostrum, nec ignorat quoniam puluis sumus, & proinde nostrae fragilitati prorsus impossibilia, à nobis non exigit. Pi [...]s pater est, & miserico [...]s Dominus, non immitis ac rigidus exactor corū, quae vires nostras, quas ab ipso accepimus, planè superant. Vel prout illa ipsa diuinae iustitiae lex & regula nos respiciens, nostrae infirmitati aptata condescendit, & conuenit.—Primo modo, in conspectu Dei non iustificatur omnis viuens, & mortale adhuc corpus, quod aggrauat animam circumferens: in [...]ò & iustitiae nostrae hoc pacto iniquitates inuenientur, & velut pannus menstruatae omnes, plurimumue deficere ab exacta illa & absoluta iustitia. Et paulò post:—Sed & secundo modo, si regulam illam diuinae iustitiae, etiam quatenus nostrae infirmitati attemperata est, intelligas ex voluntatis humanae inconstantia & inclinatione quadam ad carnis sui hospitis amica,—& quae ab illa lege diuinae iustitiae nos deflectere—nunquam cessat, adhuc inuenire non est iustum quenquam coram Deo inter Adae filios; sed verum reperietur etiam de hac ipsa, quamuis imperfecta iustitia, quòd non iustificabitur in conspectu Dei omni [...] viuens: siquidem iustitia haec est ad suam regulam, etiam nostrae infirmitati attemperatam, exacta correspondentia, & commensuratio in actionibus nostris omnibus. Posteà etiam:—Itaque cum suam nemo mortalium proferre possit iustitiam, quâ rectitudini diuinae legis exactè respondeat, sed iniustitiae potius ab ea conuincatur, & proinde maledicto atque irae diuinae (cui subiecti sunt legis transgressores) inueniatur obnoxius: auersatur enim ille omnem iniustitiam.—Et paulò post: Quidigitur? hoc nempe, quod D. Augustinus, vt liberâ, ita verissimá voce pronunciat, Vae, inquit, hominum vitae, quantumcunque laudabili, si remotâ misericordiâ iudicetur: nam cùm nemo sit, quem, si ad regulam diuinae iustitiae exigas etiam illam, quam diximus imperfectiorem, & nostrae fragilitati attemperatam, ad quam exigimur merito, non iniquus & iniustus comprobetur, nemo sit cui sua constet iustitia, nemo qui non iniustitiae conuincatur, quamuis iustissimus inter homines: Iniustitiae verò iusta sit merces exterminiū, sit mors stipendium, actum sanè de nobis omnibus fuerat, nisi diūina nobis misericordia succurreret, ignoscens quotidiè, quod ex parte nostra minus est. Paulò post:—Nam quòd non in operibus nostris, non in iustitia nostra, sed in vna ignoscente iniquitates nostras misericordia, beneuolentiae e [...]ga nos diuinae, & salutis à Deo assequendae nobis spes sit, Dauidis testimonio Apostolus ad Rom. comprobans, Non aliâ iustitiâ niti nos posse, ni [...]i quam imputat nobis, absque nostris operibus affirmat, Beati, inquit, &c. Pigghius de fide & iustif. controu. 2. pag. 45, 46, 47. There is a double iustice, one before men, (which is, to deale vprightly with all men;) another before God, which may be considered either by making comparison with God himselfe (in which respect the Angels are vncleane,) and so Christ onely is the iust one: or else comparing our life and iustice with Gods law vnto man, which law is the rule of iustice. Againe, this law may be vnderstood either in the full perfection of it, which is propounded vnto man as a scope stil to aime at, rather than a bond of Obligation, by exacting answerable obedience; because God knowing our infirmitie doth not exact of vs that which is impossible. But why? He is a gracious Father, no rigid exactor of those things, which do indeed exceed our strength.
12 Secondly, (saith he) the same law may be considered, as it is applied, and modified, with respect vnto our infirmity: then he determineth the question; In the first respect (as the law requireth perfection,) no flesh can be iustified, but mans righteousnesse is no better than a menstruous cloath. In the second consideration, as the law i [...] tempered and qualified vnto mans infirmitie, and imperfect obedience, yet is not man iustifiable before God hereby: in briefe, no mortall man can shew his iustice answerable (meaning in [...]ither respect) vnto the direction of Gods law, but standeth conuicted of iniustice, & thereby is vnder Gods malediction, due vnto sinne, and perisheth, except God in his mercie grant him daily pardon for his offences. This witnesse concludeth with vs, that whether the law of God be taken in the rigour, or in the temper; yet no man is a fulfiller of the law: therefore, if he hope to be saued, must according to Pigghius his conclusion, renounce all his iustification by his owne righteousnesse, and flie vnto the iustification by faith, through the righteousnesse of Christ Iesus, impu [...]ed vnto vs.
13 And thus one of the greatest Aduersaries of the Protestants is become one of their greatest Aduocates, in desending of iustification by faith onely, the [Page 621] greatest Article of the religion of Protestants. Which hath bene confirmed by the consent of diuerse Romanists, notwithstanding it do flatly contradict this position of the absolute fulfilling of the law: yet lest they may be thought to haue some euasion, by distinction of sinne, we referre our Reader vnto an ample See hereafter cap. 22. Sect. 4. confutation hereof; and for this present, wish him to be content to see
The obiected places against Protestants satisfied, and their Aduersaries intangled.
SECT. 4.
14 This Article of the impossibilitie of keeping Gods command, according to the difference of construction, is both damnably blasphemous, and infallibly true; the state of man being threefold: one is his first creation; to say that it was impossible then for man to haue kept the commandement, was the blasphemie of the Manichees. The second is his fall, and bondage in sinne; and to denie that it is impossible for man, without grace, to keepe the commandement, was the blasphemie of the Pelagians. His third station is his state of grace, wherein mans keeping of the commandement, hath a double aspect; first it looketh vpon the right side of Gods mercy, who according to his fatherly acceptance in Christ, vouchsafeth the imperfect obedience of his children, who still contend vnto perfection: and to call this keeping of Gods commandement impossible, both Fathers and Protestants do iudge to be an hereticall opinion. Secondly it beholdeth God on the lest side, cying onely the strictnesse of his iustice according to the exact rigour of his own law; and to beleeue that man can possibly keepe the law so exactly, is a Pelagian heresie condemned by the Fathers.
15 Saint Qua ratione potest esse quod vel [...]t, cum Apostolus asserat se quod cupiat implere non posse? cúmque ab eis quae [...]imus, qui sint illi, quos ab [...]que peccato putent, noua stropha eludere veritatem: se nō cos dicere, qui sint vel fuerint, sed qui esse possint. Egregij doctores, dicunt esse posse, quod nunquam fuisse demonstrant. Hieron. Tom. 2 aduersus Pelag. ad C [...]esiphon. pag. 251. Obserue, that although the Pelagians defended the perfection of naturall faculties, yet here both they and S. Hierome speake of perfection in generall; which generall doth imply both the state corrupted and restored, as is plaine by the instances vsed by S. Hierome. Sin difficilia, cur ausus es facilia dicere, quae nullus impleuerit? non intelligis tuas inter se repugnare sententias?—Zacharias & tales iustificantur, non quòd omni vitio careant, sed quòd maiore pa [...]te virtutum commendentur. Hieron. ibid. As S. Hierome argue [...] of facilia, so may we of possibilia. Ierome requireth them who professed such perfection of obedience, to instance but in any one man, who euer kept the commandements: and when they answered, that although none did keepe the law, yet any might; he holdeth their answer ridiculous, as if they should say (saith he,) that may be done, which they cannot shew was euer done. Many Romanists are guiltie of thi [...] heresie, of which kind their owne Bishop complained: Sunt enim hodi [...] qui status & homines in perfectione iustitiae tantùm non aequent Angelis, nouae scilicet veteris Pelagianismi reliquiae: qua haeresi vt nulla vel periculosior, vel pe [...]niciosi [...], aut perpetuae gratiae Christi necessitati magis contraria, ita nulla vel minus extincta, vel plus rediuiua. Episc. Espencaeus com. in 2. Tim. cap. 4. §. 18. pag. 121. There are at this day who equall the state of men, in perfection of iustice, with the perfection which is next vnto the Angels, which is one of the relicks of Pelagianisme; than the which as no heresie can be more pernicious, so is there old heresie more reuiued at this day. Neare vnto this is that sound of perfection, which we haue heard, euen an absolute fulfilling of the law of God, according vnto the exact rule of his iustice.
CHAP. XIII. Of Exorcisme.
THE ROMISH APOLOGIE.
The deniall of Exorcisme and Exufflation vsed in Baptisme, was condemned likewise in August. de nuptijs & concupiscentia, l. 2. c. 29. saith, Iulianus antiquissimam Ecclesiae traditionem nefario crimine aspergit, qua exorcizantur, & vt dixi, exuff [...]lantu [...] paruuli: & vide Aug. ibidem l. 2. c. 17. & contra Iulian. Pelag. l. 6. c. 2. Iulianus the Pelagian.
THE PROTESTANTS APPEALE: Freeing them from heresie in this point.
SECT. 1.
EXorcisme was in, and long after the time of the primitiue Church, so visible and miraculous a power of expelling of Diuels by adiuration, that S. Cyprian in his daies durst challenge Demetrianus to come and trie what was the vertue thereof in the Church: Quod autem Scapulae Tertullianus, hoc Demetriano sic suggessit Cyprian is: O si audire eos velles, quando à nobis ad [...]utantur, torquentur spiritualibus flagris, verborum tormentis de obsessis corporibus eijciuntur eiulantes & gementes, voce humana, & potestate diuina flagella & verbera sentientes, venturū iudiciū confitentur. Veni & cognosce vera, quae dicimus, vel ipsis, quos colis, crede, vel tibi, si volueris: videbis nos ab eis rogari, quos rogas, timeri, quos times. Espencaeus in 1. Tim. Digress. l. 1. c. 14. pag. 231. So shalt thou perceiue (saith he) that the Diuels feare vs, whom thou fearest. Which was so manifest and sensible, that S. Ambrose said, Ambrosius serm. 91. sic oppo [...]it; Audiui multa componi, hoc vnquam nemo finxit, aut Daemoniacum esse se simulauit. Quid illud quòd ita eos exagitari videmus, quibus manus imponitur? vbi hîc locus fraudi, vbi suspicio simulandi? Idem ibid. pag. 233. None could suspect therein any cousenage, or deceit: which their Bishop Espencaeus noteth to haue bene Ac ne de baptizandis quidem prius exorcizatis, & adiuratis, praeceptum in sacra Scriptura expressum, quanta tamen fuerit Exorci [...]mi siue in Baptismo, siue extra Baptismum adhibiti tum antiquitas, tum vniuersitas, quàm olim in Ecclesia vsitata energumenos e [...]orcizandi consuetudo; quo dono praediti, qui posteà Exorcistae vocati sunt. Espenc. quo supra, cap. 15. pag. 235. vsed in those times, both in Baptisme, and out of Baptisme, by those who were endewed with the gift of Exorcization. Exsufflation, or puffing with the mouth, was but Exsufflatio est ceremonia annexa Exorcismo—nam verbis Exorcismorum expelluntur Daemones, & caeremoniá exufflationis significatur eorum expulsio. Bellar. lib. 1. de Baptis. c. 15. §. Septima. a ceremonie annexed vnto Exorcisme, in signification that the Diuell was expelled: but our question is whether this Exorcisme be necessarie in Baptisme? Their Durand saith, that Et est notandum, quòd [...] graecè, lati [...]è dicitur Adiuratio, vt est illud, Exi ab eo immunde Spiritus. Catechismus autem & Exorcismus Neophytorum sunt; praecedunt enim Baptismum, & magis debent dici Sacramentalia, quàm Sacramenta. i. ad sacramentum Baptismi pertinentia, vel praeludia noui Baptismi: sine eis tamen potest esse Baptismus. Durandus lib. 6. Rational. cap. 82. pag. 687. num. 8. Exorcisme is but a Sacramentall adiunct, and no Sacrament; and that Baptisme is perfect without it.
2 Where then was the heresie of Iulianus the Pelagianist? S. Augustine sheweth, that he Sed perfectè Pelagianus est, qui malum originale non credit. Neque enim ex quo esse coepit Manichaei pestilentiosa doctrina, ex illo coeperunt in Ecclesia Dei paruuli baptizandi exorcizari, & exufflari, vt ipsis mysterijs ostenderetur, non eos in regnu Christi nisi erutos à tenebrarum potestate, transferri. August. Tom. 7. de Nupt. & Concupisc. l. 2. c. 29. pag. 855. did not beleeue that children are conceiued in originall sinne, and that consequently by nature they are not the sonnes of wrath, and of the Diuell: therefore did he contemne Exorcisme, & Exsufflation, by which mysteries there is signified (saith S. Augustine,) that children, except they be freed first from the power of darknesse (which is the Diuell) they canot enter into the kingdome of Christ. Therefore the marrow of his error was the deniall of mans [Page 623] naturall corruption, and the power of Gods grace in mans regeneration: for the which cause the Protestants, with the whole Church of God, haue alwaies condemned that Iulianus for a most pestilent heretike.
3 As for Exorcisme, we may thus determine: It was in ancient times a miraculous and extraordinary gift, and a sensible expulsion of Diuels, which gift is long sithence See this largely proued, and confessed aboue, lib. 3. cap. 17, 18, 19. & deinceps. ceassed: but now Exorcisme is an ordinarie imitation of that same gift, which in these daies is out of date. Then it was, vpon iust occasions, necessarie, now in Baptisme it is held not necessarie by our Aduersaries themselues, in whose Church many millions of infants are baptized without Exorcisme, or Exufflation, except they shall admit their women-Baptists into the order of their Exorcists.
4 Notwithstanding, Exorcisme and Exufflation, being a tradition so ancient, and containing a signe of mans deliuerance out of the power of Satan, may according vnto the discretion of diuerse Churches, be vsed or omitted; and so it is, for Non habent donum expellendi Daemonia, qualis igitur apud ipsos est ordo exorcistarum? Chemnis. part. 2. examen. Conc. Trid. pag. 219. Traditiones quae de doctrina Sacramentorum vtiliter aliquid mouēt, & explicant, liber [...] possunt retineri: sicut apud nos in administratione Baptismi retinetur exorcismus, & abrenunci [...]tio. Idem ibid. pag. 33. Protestants vse it, where they thinke it may be well retained without scandall; As in England. others, for feare of superstition, omit it. And whosoeuer shall for a ceremony of such indifferencie as Exufflation is, wholy condemne any for heretikes, either for the vse, or disuse thereof, such an one (we say no more) meritò est exufflandus.
CHAP. XIIII. Of the continuance of a visible Church.
THE ROMISH APOLOGIE.
And lastly (to omit sundrie other,) the deniall of the Churches continuing visible, was condemned in the Aug. epist. 170. ad Seuerinum, saith, Facile tibi est attendere, & videre ciuitatem supra montem constitutam, de qua Dominus ait in Euangelio, quod abscondi non possit: ipsa est enim Ecclesia Catholica, vnde Catholice Graece appellatur, quod per totum orbem terrarum diffunditur, hanc ignorare nulli licet, ideo secundúm verbum Domini abscondi non potest: & vide Aug. de vnit. Eccles. c. 12. & 13. & ep. 48. ad Vincentium Rogatianum. Donatists, and Hie [...]onymi dial. aduersus Luciferianos paulo post medium, & cap. 6. prosecuteth this point at large, saying, (among much other matter) Vbi sunt is [...] nimium prophani qui pluris synagogas asserunt quam Ecclesias? &c. si Ecclesiam non habet Christus, a [...]t si in Sardinia tantum habet, nimium pauper factus est, &c. (And then he answereth their obiection, saying) Quod si de illa quae in Euangelio scripta est sententia, sibi blandiuntur, Putas ne cum venerit filius hominis, inu [...]iet fidem super terram? sciant illam sidem nominari, de qua Dominus aiebat, Fides tua te saluum fecit. Luciferians; and all this done by the sundrie writers that liued in or next before the foresaid 160. yeares now in question.
THE PROTESTANTS APPEALE: First shewing what was the doctrine of the Donatists.
SECT. 1.
TRuly haue our Aduersaries obserued from S. Augustine, that the doctrine of the Donatists consisted in three points; First, the persons: See Bellarm▪ confessing this in the Sections following. They thought that the Church did consist only of iust men: Secōdly, for [Page 624] the place, Si autem vniuersos Donatistas non audiuimus, se pro Ecclesia Christi supponentes, quia nullum pro se de diuinis libris testimonium proferunt, quo id doceant: quanto minus, to go te, Rogatistas audire debemus, qui nec illud pro se interpretari conabuntur, quod scriptum est, Vbi pascis, vbi cubas in meridie? Cant. 17. Si enim hoc loco Scripturarum meridies Africa intelligenda est, in parte Donati, quae sub coeli feruentiori plaga est, omnes vos Maximianistae superabunt, quorum schisma in Bizantio, & in Tripoli exarsit. Sed confligant cum eis Arzuges, & hoc magis ad se pertinere contendant; Mauritania tamen Caesariensis, occidentali quàm meridianae patti vicinior, quando nec Africam se vult dici, quomodo de meridie gloriabitur? non dico aduersus orbem terrarum, sed aduersus ipsam partem Donati, vnde pars Rogati breuisl. frustum de frusto maiore praecisum est. Quis autem non impudentissimè n [...]tatur aliquid in allegoria positum pro se interpretari, nisi habeat & manifesta testimonia, quotum lumine illustrentur obscura? Iustus Calumus, aliâs, Barontus de vnit. Rom. Eccles. pag. 116. 117. ex epist. 48 Augustini. That there was no Church but in Africke. Thirdly, their reason only from an allegorical & peruerse exposition of Scripture, because Christ answering his spouse in the Canticles, where he lieth? he said, in meridie, that is, in the South; the Donatists concluding therupō, that the Church was wholy perished frō the earth, and onely professed in the South of Africke among thēselues: whom S. Augustine did learnedly confute. This is the Donatian heresie. Now see vnfolded
The diuerse Traducements, vsed by the Romanists against Protestants, to bring them into the guilt of Donatisme.
SECT. 2.
2 Many of our Romish Aduersaries looke vpon the doctrine of Protestants, but some more sinisterly than others: for some of them, supposing the Protestants to teach an absolute apostasie of the vniuersall Church of Christ, haue bent all their forces to confute them; but (as their Cardinall teslifieth) Notandum autem est, multos cx nostris teinpus terere, dum probant absolutè Ecclesiam non posse deficere: nam Caluinus & caeteri haeretici id concedunt, sed dicunt, intelligi debere de Ecclesia inuisibili. Bellar. l. 3. de Eccles. milit. cap. 13. initio. So that the Rhemists annot. in 1. Tim. 3. ver. 15. Reinolds Caluino. Turc. l. 1. c. 10. and others, may seeme herein to haue swet in vaine. with lost labour, because Protestants teach (saith he) that the inuisible Church of Christ can neuer perish.
Their second Traducement.
SECT. 3.
3 Although the Cardinall will seeme to be more conscionable, by restraining his speech vnto the Church visible, yet is his accusation notably calumnious. First, Donatiste Ecclesiain ex solis iustis constare volebant, atque inde d [...]ducebāt, Ecclesiam visisibilem perijsle de toto orbe terrarum, & in sola Africa remansisse, vt August docet, lib. de vnit. Eccles. c. 12.—Eand [...] esse doctrinam & vitam Caluinistarum, certum est: nam Ecclesiam ex solis bonis constare, docet Caluinus lib. 4. Inst. c. 1. §. 7. quod etiam docet articulus 7. confessionis Augustanae, Ecclesiam visibilem à multis seculis perijsle, & nunc solùm inseptentrionalibus esse, vbi ipsi sunt, docent omnes, & praecipuè Caluinus l. 4. Inst. c. 2. §. 2. Bellar. l. 4. de notis Eccles. cap. 9. §. Donatistae. The Donatists (saith he) taught, that the Church consisteth onely of godly men, and thereupon gathered that it was perished from the face of the earth, remaining onely among themselues in Africke: So Caluine teacheth, that the Church consisteth onely of good men.
4 So Caluine? Let vs heare Càluine speake, In the volume of the same booke: Fuerunt enim semper, qui falsa absolutae sanctimoniae persuasione imbuti, tanquam acrij quidam daemones iam facti essent, omnium hominum consortium aspernarentur, in quibus humanum adhuc aliquid subesse cernerent, tales enim erant Cathari, & (qui ad corum vesaniam accedebant) Donatistae. There are certaine aërit diuels (saith he) such as are the Cathari, and after them the Donatists, who vpon a presumption of their owne sanctitie, separate themselues from others. And he A little after: Peccant illi,—quia enim non putant esse Ecclesiam, vbi non est solida vitae puritas, & intcgritas, scelcrum odio à legitima Ecclesia discedunt, dum à factione improborum declinare se putant: Allegant &c. Caluinus Institut. lib. 4. cap. 1. §. 13. refelleth the ground of their heresie, which is, to thinke that a Christian may not [Page 625] continue in that Church, wherein there is not an integritie in the Professors of the same truth. And in the very sentence alledged against him, he Emmuerò de Ecclesia visibili, & quae sub cognitionem nostrā cadit, quale iudicium facere conueniat, ex superioribus liquere iam existimo. Diximus enim bifariam de Ecclesia sacras literas loqui: interdum cùm Ecclesiam nominant, eam intelligunt, quae re vera estc orā Deo, in quam nulli recipiuntu [...], nisi qui & adoptionis gratiâ filij Dei sunt, & spiritus sanctificatione, vera Christi membra. At tunc quidem non [...]antùm sanctos, qui in terra habitant, comprehendit, sed electos omnes, qui ab origine mundi suerunt. Saep [...] autem Ecclcsiae nomine vniuerlam hominum multitudinem in o [...]be distusam designat, quae vnum se Deum, & Christum colere profitctut: baptismo initiatur in eius sidem, coenae participatione vnitatem in vera doctrina & charitate testatur consensionem habet in verbo Domini, atque ad eius praedicationem Ministerium conteruat à Christo institutum.—Quemadmodum ergo nobis inuisibilem, sol [...]us Dei oculis conspicuam Ecclesiam credere necesse est ita hanc, quae respectu hominum Ecclesia dicitur, obseruare [...]iusue commumonem colere iubemur. Caluin. lib. 4. Instit. cap. 1. §. 7. distinguisheth betweene the Church, as it is visible, and as it is inuisible. The inuisible he will haue to consist onely of the holy and elect ones (which accordeth with the Article of our Creed, beleeuing an holy Catholike Church:) but of the visible he saith, It is a conspicuous multitude, participating in the same Sacraments, &c. Among whom he See Calcuin ibid. §. 9. confesseth there are hypocrites and wicked men, although not as true members, yet as outward professors of the same faith. Finally he hath already condemned the phrensy of the Donatists, for separating thēselues from the visible Church, because of the cōmixture of Tares with the Wheat. So that this heresie of the Donatists, in acknowledging no visible Church, but wherein all were outwardly holy and iust, as it had neuer greater Aduersarie among the Fathers, than S. Augustine, so had not S. Augustine euer any more zealous follower of him herein than Caluine.
The third Traducement.
SECT. 4.
5 In the third place their Cardinall steppeth forth, and challengeth Caluine and the Augustane confessors of Donatisme: but why? Bellarmine, See aboue Sect. 3. b. They teach (saith he) that the Church hath perished many ages by passed, & that it is resident onely in those Northerne parts, where they do inhabite. Iustice commandeth to heare the accused parties speake for themselues: The Itaque quae sit Ecclesia, & qualis sit, & vbi sit, haec descriptio indicat, sumpta ex manifestis testimonijs diuinis. Nihil dubium est, Ecclcsiam al [...]igatam esse ad [...]uangelium, vt Paulus inquit, Si quis aliud [...]uangelium docet, Aanathema sit. Confess. August. art. 7. pag. 135. §. Itaque. Haec cù [...] sint planè ethnica, & idololatrica, manifestum est, defensores corum non esse membra Ecclesiae; sed dominari si [...]nt Pharisaei, & Sadducae i dominabantur. Interea tamen suerunt, sunt, & erunt in Ecclesia Dei homine, retinentes fundamentum, [...]tiamsi alij plus, alij minuslucis habucrunt, habent & habebunt. Et interdum Sanct [...]ctiam stipulas ext [...] unt supra fundamentum. C [...]im praesertim in hac temporum miseria multis, qui habent initia sidcj, non concedatur, vt crudiri, & cum Doctoribus colloqui possiot. Hi sunt tamen in eorum numero, quibus iubet Deus parci, Ezech 9. qui gemunt & dolent proptereà, quòd error [...]s stabiliuntur. Eadem Confess. ibid. pag. 136. §. Item. Diximus a [...]tem in descriptione Ecclesiae, multos in hac visibili Ecclesia esse n [...]n sanctos, qui tamen externa professione veram doctrinam amplectuntur quia Donatistas improbamus, qui sixcrunt ministerium corum, qui non sunt sancti, non esse efficax. Confess. August. ibid. p. 138 §. Diximus. Impressa Arge itorati, anno 1565. Augustane confessors confesse, first, of the Catholike Church, that it is tied vnto the Gospell. Secondly, of the Romish Church, that the chiefe Bishops & Pastors are idolatrous, and no members of the Church; yet that some professors being builded vpon the true foundation, are sau [...]d. Thirdly, of euerie visible Church, that wicked professors are mixed with the godly. Fourthly, of the Donatists, that they are worthily condemned, for reiecling the ministerie of men, who are vngodly. Which doctrines Caluine, likewise condemned, who furthermore taxeth the Romanists, for playing the Donatists, by challenging to themselues a prerogatiue of truth, and tying Gods Church and truth Magnificé illi quidem suam nobis Ecclesiam commendant, nequa alia in mundo esse videatut: posteà quasi re confecta omnes schismaticos essc constituunt, qui ab cius, quam pingunt, Ecclesiae obedientia subducere se: omn shaereticos, qui contra eius doctrinam mutire audent. Et paulò post: Si templum, illud quod videb [...]tur, per [...]ctuae Dei habitationi conlcciatum, derelinqui à Deo, & prophanescere potuit. non est quod nobis isti singant, Deum ita personis au [...] [...]ocis alligatum, & affixum externis obseruationibus, vt manere apud cos oporteat, qui titulum modò & speciem Ecclesiae habent. Caluinus Institut. lib. 4. cap. 2. §. 2. & 3. vnto certaine persons and places: as though [Page 626] God had bound himselfe to reside with them.
6 Compare we now the Donatists and Protestants together: the Donatists said, that the visible Church admitteth no mixture of wicked with the godly; the Protestants denie this. The Donatists held the Church visible to be itremoueable from Africke: the Protestants confute that. The Donatists taught the Church to be so properly and peculiarly tyed vnto one place, that th [...]re cannot possibly be else-where any true Church: the Protestants condemne this, who hold that the Church in her members may possesse the whole world; and that some without liuing in corrupt Churches, (who erre not obstinately) may possibly be saued. Yet did their Cardinall presume to associate Donatists and Protestants, that is, to ioyne the Pole-articke and Antarticke together. We see they, by peruerting good meanings, haue turned wine into water, and reserued their worst vnto the last.
7 Yet one scruple would be remoued, to wit; Whether the Catholike visible Church may not sometimes be drawne into certaine parts of the world, but must necessarily possesse alwaies all the coasts thereof. Their Iesuite Coster saith, We may thinke that Non enim ex co dicitur Ecclesia Catholica, quòd eodem tempore totius orbis ditiones occupet; hoc quippè ne in hūc vsque diem fortassis contingit, quando Antarcticis hominibus, & qui extremas remotissimasue Americae oras incolunt, sides Christi nunquā innotuit: sed his potissimùm duabus de causis, tum quia nulli nationi, vt olim lex Moysi Iudaeis, sit alligata, nulloue loco conclusa, sicut Donatistarum & Lutheranorū errores; quorum hi extra Germaniā nu [...]quā cele brantur, nec illi extra Africā reperiebantur. Coster. Ies. Euchir. Tract. de. Eccles. c. 2. p. 89 per aduenture the Church was neuer so vniuersall as to possesse all the quarters of the earth at one time, vnto this day. Which he might haue said without all peraduenture. As for the present, where will the Romanists find in all the East any constituted visible Church, which they will esteeme Catholicke? He that walked among the seuen golden Reu. 1. 13. Candlesticks, can remoue the Churches at his good pleasure. Wherefore the Cardinal his consequence maketh no more against Protestants in the North, than it doth against the Romanists, in the West, or rather much lesse, as (for of the The Luciferians (Hieron. Tom. 2. Dial. cont. Lucifer. post med.) are thus noted: Et vbi, quae [...]o, sunt isti nimiū religiosiamò nimiū propham, qui plures Synagog as asserunt esse, quàm Ecclesias? quomodo destructae sunt Diaboli ciustates: & in fine, hoc est, in teculo [...]ū consummatione, [...]lola corruerunt? Si Ecclesia non habet Christus, aut si in Sardinia tantùm habet, nimium pauper factus est. Their Sardinia, and the Donatists Africa ma [...] match together, who both contradicted the Scriptures, which were fulfilled in the calling of the whole world vnto the faith, and by esta [...] shing Churches vnto the faith in euery part of the earth, which Protestants do teach and beleeue. But that which the Protestants say of a few professors, they apply onely to the prophesied time of defection from the faith. Lucifertans we need not enquire) will be made manifest, shewing
That the Romanists are hanckled in one linke of the heresie of the foresaid Donatists.
SECT. 5.
8 Although our Aduersaries will haue the Catholike Church herein distinguished from the Iewish Synagogue, because the law was particularly tred vnto the Iewes, & vnto one place: and also from the Donatists, who acknowledged no Church but in one place: yet as the Donatists held Africke so priuiledged, that the Church should alwaies continue there; so do our Aduersaries challenge a prerogatiue for Rome, that See hereafter about the latter end. the Pope of Rome cannot erre in faith; that the See aboue: which, as the Donatists, they found vpon allegoricall expositions of Scripture. Church of Rome is the Catholicke Church, m [...]ntioning it somtime in their Creed: that the See aboue: which, worse then Donatists, they maintaine without all care of Scripture. citie of Rome is the Apostolical seat, which cānot be translated. In which respect there is more accordance of Donatists with the Romanists, than with any other sect at this day. Notwithstanding in the most opposite order amōgst our aduersaries, there is one foūd to yeeld cōsent vnto Arethas, [Page 627] Ambrose, and other Authors, who taught, that I [...]lud etiam dicendum videtur cum Aretha, Primasio, Ambrosio, Ausberto Haymon [...], & alijs hoc loco, idololatriam, eius vrbis s [...]gnificari, defecturamue esse Romam à fide, atque adeò futuram habitationem Daemoniorum, & omnis spiritus immundi, & volucris immundae ob execranda flagitia, idololatriaeue superstitionem, quae tunc temporis in Romana ciuitate, Romanoque Imperio late grassabitur. Viega Ies. in Apoc. 17. com. 1. Sect. 4. pag. 772. the citie of Rome shall depart from the faith, and become an inhabitation of diuels, and of euerie vncleane spirit, because of the horrible wickednesse and idolatrie, which shall be therein. Thus as the Donatists, in zeale vnto Martyrdome, did kill themselues: so our Aduersaries, in their greedinesse to accuse others of Donatisme, are become apparently obnoxious in the same guilt.
CHAP. XV.
THE ROMISH APOLOGIE: By a Conclusion.
And which is most, not so much as any one Catholike Father of the said times being knowne, to haue but defended or excused any one of the said persons so condemned, in their deniall of any one of our foresaid recited seuerall doctrines.
THE PROTESTANTS APPEALE: By way of Conclusion.
SECT. 1.
OR, which is more, seeing that Protestants are proued to gainesay the Aërians in the question of See about cap. 1. set-fasts; the Iouinians in the Cap. 2. praiers of Saints for vs, and difference of good works, and their rewards, which they call Cap. 11. and the point of Virginitie, cap. 9. Merits; the Manichees in mans Cap. 6. free-will before his fall, & in the Ibidem, Sect. 3 power of Baptisme: the Nouatians in the Cap. 5. power of remission of sinne after Baptisme; the Anthropomorphites in some kind of Cap. 8. reseruation of the Sacrament; the Vigilantians in the Cap. 9. mariage of Priests: all which notwithstanding, our Aduersaries lay to their charge:
2 Or (which is yet more,) seeing that diuerse accusations are brought in the name of heresies, which are iustified by Antiquity; as the denial of Cap 3. Adde Relikes, cap. 2. Sect. 3. worshipping of images; the deniall of that, which is in the Romish Church the perfectest kind of Cap. 4. Monasticall pouertie; the deniall of the constrained Cap. 9. single life of Priests; the deniall of the absolute Cap. 12. possibility of keeping the law in this life: and (which exceedeth them both) seeing that in the Romish Church there is found a greater affinitie vnto some of the obiected heretikes: yea and (which is most of all) almost all these confirmed by the testimonies and consequences of their owne Doctors; we are taught, more firmly and ioyntly to adhere vnto our now professed religion, and to adore and magnifie therein the power of truth.
CHAP. XVI. An answer vnto other Romish Accusations, which are commonly cast vpon Protestants, by other their Romish Aduersaries.
THE ROMISH APOLOGIE. (To omit sundrie other.)
THE PROTESTANTS APPEALE.
SECT. 1.
AS though there were yet sundrie other heresies defended by Protestants, which the Apologizers thought good to omit. We cannot be perswaded that they do this in fauor of Protestants; for how wil they surcease to presse and sting them with sundrie other true Accusations (if they had any such) whom they haue alreadie so greatly iniuried with so sundry false ones? or that they omit them in their desire to See aboue often auoid tediousnesse, who by multiplicitie of repetitions haue bene, and still continue to be so superstitiously superfluous? We rather attribute it vnto their art of Rhetoricke, whereby they will seeme to passe ouer other the like errors, as euidently proued by others; which they themselues do therefore omit, because they cannot proue them.
2 Therefore haue we recalled this their Parenthesis (to omit &c.) backe againe, because it engendreth a blacke suspition of sundrie other heresies, which they might haue alledged from their Cardinall Bellarmine, of whom they borrowed almost all their former exceptions, which they haue not spared to relate at large. Now it will please the Apologists to stand aside a litle, and to giue place vnto their fellowes, and suffer them to prosecute such their other Accusations, which they themselues haue so artificially omitted.
The first Accusation in the question of sola fides, from the example of three kinds of ancient Heretikes, Simonians, Eunomians, and a namelesse third, more ancient than them both.
THE ROMISH ACCVSERS.
First, Simoniani docebant, saluari homines secundùm gratiā Simonis; quem Deum faciebant: & non secundùm operas iustas, inquit Irenaeus lib. 1. cap. 20. The Simonian Hereticks thought that they might be saued by the grace of Simon Magus, without exercising of any good works. Secondly, Eunomiani similiter docebant non posse homini vlla peccata nocere, modò fidem habeat, vt Augustinus testatur, lib. de haeres. c. 54. At haec eadem est sententia omnium Sectariorum huius temporis, dum dicunt opera bona esse necessaria, tanquam effectus fidei, tamen adhuc haerent in codem errore: nam etiam posit [...] istâ necessitate, docent opera non mereri vllo modo vitam aeternam, etiamsi Deus earequirat, tanquam testimonia fidei. Haec autem erat impijssima haeresis Simonis, qui dicebat hominem saluari per gratiam, non per operas iustas. Bellar. l. 4. de not is Eccles. c. 9 §. Simoniani. Annon hîc reuiuiscere videtur in Luthero Simonis haeresis? Hae [...] Lindanus. Prateolus Elench. Haeres. Tit. Simoniani. The Eunomians likewise taught that no sinnes can hurt a man, if he haue faith: which is the doctrine of Luther, and of all the sectaries of these daies. Thirdly, Augustinus etiam lib. de fide & operib. c. 14. dicit, hanc haeres [...]n de sola fide sufficiente ad salutem, sine operibus, ortam esse tempore Apostolorum, ex non intellecto Paulo: & propterea co [...]ra h [...]nc haeresin stylum praecipue direxitle alios Apostolos in suis Epistolis, id est, Petrum, Iohannem, Iacobum, & Iudam. Bellar. ibid. Haec enim certe ps [...]ss [...] ma est Lutheranae doctrinae sententia, ad salutem & iustificationem nihil facere bona opera quaecunque, solam sidem [...]ufficere. Sta [...]leton lib. 8. de Iustific. c. 1. pag. 244. & Feu-ardentius comment. in Iac. 2. pag. 254. The Rhemish Translators in their last [...]diti [...]n, pag. 379. This heresie of the suff [...]ciēcy of faith vnto saluation, without [Page 629] works, was likewise broached in the daies of the Apostles: and is the same with the doctrine of the Protestants.
THE PROTESTANTS APPEALE: By the testimonies of their Romish Aduersaries.
SECT. 2.
3 Leaue the affinitie of words, and examine the matter, and then will Protestants be discharged from the maine guilt of the Simonians & Eunomians, by the testimonie of their great and vehement Aduersarie, D. Stapleton, through a double difference, both in the acception of the word, faith, and the adiunct, onely. For Fidei nomine doctrinam fidei Funomius intellexit: Lutherus verò specialem fidem, seu fiduciam, vt postcá explicabitur. Deinde quia opera in vniuersum reiecisse videtur: Lutherus verò non vult fidem suam esse ociosam, sed hominem Christianum, etsi omnibus legibus solutum, tamen liberè omnia facere, & omnibus esse subiectum. Affinis quoque huic Luther anae doctrinae erat illa vetustiss. Simonis Magi haeresis, qui suos docuit, nec Prophetas attendere, nec legis minas pertimescere, sed tanquam liberos facere quae voluerunt; non enim per bonas actiones, sed per gratiam cos salutem consequtituros, vt con mem. Theodor. hae [...]ct. fab. lib. 1.—Quanquam sanè & in hac haeresi duplex illa differentia supradicta locum fortassis habere potest. Stapleton. de Iustis. lib. 8. c. 1. sub initium. Fuit haec olim haeresis antiqua Eunomij, vt refert August. lib de haeres. c. 59. qu [...]muis aliquantò diuersa: affirmauit enim sidem sufficere ad salutem, quamuis mala opera adessent. At nostri tempotis haeretici sufficere sidem ad salutem asserunt, negant tamen sine bonis operibus esse posse. Tolet. Ies. & Card. comm. in Iob. 15. annot. 6. pag. 150. the faith (saith he) which those hereticks taught, was the doctrine of faith: but the faith held by Luther, is a speciall confidence, namely in Gods mercies through Christ. Secondly, the heretikes maintained that saith to be sufficient to saluation, which reiected all care of good works: but our heretikes (saith he, meaning Protestants) teach such a faith, which they say, cannot be alone, or void of good works.
4 The difference thus standeth, that the heretikes vnderstood by faith, onely the doctrine of faith, to know it; but the Protestants preach a faith, which is a full affiance in the mercie of God, through Christ Iesus, vnto euerie faithfull repentant; which difference is as much, as the knowing of Physicke, and applying it. Secondly, the heretikes broached a saith, which contemneth all good works; and the Protestants professe a saith, which cannot but embrace good works. We may adde, the faith of the Simonians depended vpon the Confessed by Bellarm. aboue in the Accusation, letter. a. grace of Simon Magus, a coniurer, whom his disciples adored for Statua illi erat cum hac inscriptione, Simoni Deo sancto: atque ita Simon ille tanquam Deus apud Sama [...]tanos & alias nationes colitur. Prat [...]olus de haeres. Tit. Simoniani. a God; ind the Protestants faith is interested onely in Christ, the eternall sonne of God. Therefore the distance betweene the obiected heretiks and Protestants, is no lesse than is the faith of Iac. 219. The diuels belecue and tremble. For they haue not the faith of application. diuels, and the faith of the adopted Gal. 4. 6. He hath sent the spirit of his Sonne into your heart, crying Abba Pater. children of God; than there is betweene a Iac. 2. dead, and a liuing faith; or betweene that Simon, a damnable Act. 8. Magitian, and Christ, the mighty God and Sauiour of the world. How then can this be held for Christian dealing in the Romanists, thus odiously to vpbraid Protestants with the heresie of the Simonians? Now followeth
An answer vnto the next point: by the testimonies of learned Romanists.
SECT. 3.
5 Concerning the opinion of the Eunomians and other heretikes (who liued in the daies of the Apostles) the Apostle S. Paul hath remembred their faith and presumption of grace by this their gracelesse position, Rom. 6. 1. Let vs continue in sinne, that grace may abound: this is a poysonfull faith, which conceiueth a purpose of continuance in sinne. Thrice damned be the Protestants, if they teach such a faith; yea or if they do not vtterly condemne it: and excusable be their accusers, if they proue their accusation; yea and if they do not also disproue it, who acknowledge concerning Protestants, that they professe onely such a iustifying faith, Denique omnes ad vnum Protestantes docent, fidem, quae iustificat, esse viuam & operantem fidem per charitatem, aliaue bona opera: non som mamus, (ait Caluinus) sidem bonis operibus vacuam, aut iustificationem, quae sine ijs constet. Instit. l. 3. c. 16. §. 1. Stapleton. l. 9. de Certitud. Grat. c. 7. pag. 335. which is liuing, and working by loue. Which although by the act Iohannes Caluinus in Antidoto Conc. ad can. 11. Sess. 6. Sola (inquit) fides est, quae iustificat, fides tamen, quae iustificat, non sola est: sicut calor Solis solus est, qui terrā calefacit, ipse tamē calor non est solus in Sole, sed cum splendore. Idem docent Philippus tum in locis, tum in Apologia confess. Brentius in catechis. Kemnitius exam. Conc. & alij. Bellar. l. 1. de Iustif. c. 14 §. Ioh [...]nn [...]s. Aduersarij eligunt illud secundum, earitatem, viz. ideo inseparabilem esse à fide, quòd necessariò sequitur fidem: s [...]d exemplis persuadere nituntur, quod solidis rationibus probate non poslunt. Lutherus enim praes. in ep. ad Rom. dicit, fidem similem esse igni, qui si non luceat & ardeat, non est ignis: ita fidem rem esse viuam, actuosam, efficacem, quae semper necessariò operatur. Idem ibid. c. 15. §. Aduersarij. It iustifieth alone, yet is it no more alone, than the heate of the Sunne, which alone warmeth the earth, is seuered from light: or that Caluinus l. 3. Inst. c. 2. §. 9. comparat fidem & charitatem cum Christo, & Spiritu sancto: nam quomodo fieri nequit vt Christus separetur à Spiritu sancto, ita fieri non posse dicit, vt fides separetur â dilectione, quoniam fides intuetur & recipit Christum, sed cùm spiritu iustificationis & dilectionis. Idem ibid. §. Calumus. Christ is disioyned from his spirit: or than Lutherus ait se scire, fidem sine spe & dilectione non existere, nec vnquam esse solam: & vult fidem solam tanquam manum admoueri ad promissiones accipiendas. Sanderus de Iustif. lib 4. cap. 4. pag. 469. an hand (when alone it apprehendeth any thing) is separated from the bodie; so faith the onely facultie of the soule, taking hold of the promise of God in Christ, cannot be diuorced from loue. They Haec & similia testimonia mani [...]estè significant, requiri aliquid in nobis vt iustificemur: neque Aduersarij hoc negare possunt, qui tametsi dicant remissionem non pendere à conditione operum, neque poenitentiam, aut fidem, aut vllum actum nostrum esse causam aut meritum iustificationis; tamen non negant requiri sidem & poenitentiam, & fidem viuam, & poenitentiam seriam, & sine his neminem iustificari. Bellar. l. 3. de Iustif. c. 6. §. Haec. require (as is further confessed) a liuing faith, and a serious repentance, without which no man can be iustified. So that the Romish accusers, in oppugning the professed faith of Protestants, appeare to haue bene both false and faithlesse.
6 Neuerthelesse it sufficeth vs not to know that the Protestants doctrine of faith is no heresie, except we find it also a tried and a sauing truth, yea and the destinate shield of mans soule in his greatest conflict with Satan: This the sundrie examples of the See aboue l. 2. c. 11. §. 5. & l. 1. c. 2. § 11. ancient Fathers, the profession of the elder See aboue l. 4 c. 24. Romane Church, the assent of diuerse late See aboue l. 2. c. 11. §. 7. 8. Romanists haue cōfirmed vnto vs, which (among other) Albertus Pighius (their select champion for dispute against Protestāts) defendeth as precisely and expresly as any Protestāt, euen in his booke, by him didicated vnto the then Pope Paulus the third.
7 Yet vnderstand (good Reader) that as a ring of gold, wherein there is enclosed a precious stone of some singular vertue to cure thy disease, thou vsest to say the ring doth cure thy griefe, yet not of it owne vertue, although it be of gold, but by the power of the precious stone, which it conteines: so say we that faith iustifieth, but not by any merit, or worthinesse in it selfe, although it be the gift of God, and a vertue theologicall; but by the power and vertue of Christ his precious merit of redemption, the obiect which it claspeth and apprehendeth. f Controuersiarū praecipuarum in Comitijs Ratisbonensibus dilucida explicatio. Beatissimo in Christo Patri Paulo eius nominis tertio. Edita Parisijs anno 1549. See his testimony cited aboue, cap 12. Sect. 3. d. and more fully see in his booke now named Controuers. 2. de Iustifie.
CHAP. XVII. Of the second and third Romish Accusations, concerning the Author of sinne: the one from the Florini.
THE ROMISH ACCVSERS.
Florini haeresis fuit, Deum esse causam pec catorum.—Eandem sine vllo pudore docet Caluinus Inst. l. 1. c. 18. c. 2. Non solùm permissu, inquit, sed etiam voluntate Dei homines peccant, ita vt nihil ipsi deliberando agitent, nisi quod Deu [...] apud se decreuerit, & arcanâ directione constituit. Et l. 3. c. 23. §. 24. Bellar. l. 4. d [...] notis Eccles. c. 9. §. Deinde. Eandem restaurârunt Caluiniani & Lutherani Feu-ardent. com. in Iac. 1. And Campian. Ies. Rat. 8. pag. 59 And Coccius Thesaur. Cath. Tom. 1. lib. 8. art. 3. The heresie of the Florini was to make God the cause of sinne: the which is the doctrine of Protestants, in teaching that God did not onely permit sinne. Ongenis haeresis fuit, perdidisse Adamum imaginem Dei, ad quam creatus fuerat: testis est Epiphanius haeres. 64. Idem docet Caluinus lib. 2. Instit. cap. 1. §. 5. Per peccatum, inquit, primi hominis obliterata est coelestis imago. Bellar. de notis Eccles. c. 9. §. Origenis. De homine quid? Imago Dei penitus in homine deleta est, nullâ boni scintillà superstite. Campianus Ies. Rat. 8. pag. 59. Origen taught that man lost the image of God, wherein he was created, which heresie Caluine taught, saying, that the image of God was blotted out of man by sinne.
THE PROTESTANTS APPEALE: By the testimonies of their Romish Aduersaries.
SECT. 1.
SAint Augustine hath set downe the expresse heresie of the Florini dicebant Deum creâsse mala; contra quod scriptum est, fecit Deus omnia, & ecce valdè bona. Aug. de hares Tom. 6 hares. 66. Florini; who said (saith he) that God created euill, contrary vnto Scripture, where it is written, God saw all that he had made, and behold all was very good. Did euer any Protestant deliuer such a blasphemie, so much as in a dreame?
2 Master Caluine, who is most impugned in this point, teacheth his Reader to auoid the iniquitie of those men, Iacobus peccatorum authorem meritò Deum esse negat; admonitio necessaria, ne nos Deum loco nostro substituamus, acsi nos. ipse ad peccandum impelleret. Summa est, frustra tergiuersari homines, qui vitiorum suorum culpam reijciunt in Deū, quia non ex alio fonte proueniunt mala, quàm ex mala cuinsque cordis concupiscentia Caluinus comm. in Iac. 1. Deus tentat neminem, Iac. 1. Loq [...]itur de internis tentationibus, quae nihil aliud sunt, quàm inordinati appetitus: illorum authorem meritò Deum esse negat, quoniam ex carnis nostrae corruptione manant. Idem com. in Iac. 1. 13. who make God the cause of their sinnes, seeing that (as S. Iames teacheth) there is no other fountaine of sinne in man, except the euill concupiscence of his owne heart. As for Obdurare corda multi ad permissionem reijciunt. Caluinus loco citato. his opinion of induration of the heart of the vngodly, by a more than permission of God, through his iust power and prouidence, it See aboue lib. 3. cap. 6. hath bene iustified from the iudgement of S. Augustine, by the testimonies of their owne Iesuits Pererius and Suarez. Neither was his doctrine of eternall decree such as can iustly preiudice Gods iustice, the conclusion whereof is this: Sed nos, qui nouimus cunctos homines tot nominibus Dei tribunali obnoxios, vt de mille interrogati, ne in vno quidem satisfacere possint, confitemur nihil pati reprobos, quod non iustissimo Dei iudicio conueniat. Caluinus Instit. l. 3. c. 24. §. 14. We confesse that the reprobates suffer nothing, which is not agreeable and consonant vnto the most iust iudgement of God. Which might be manifested, if that this Section would admit any large dispute. It will be sufficient for our present discharge to know that these most fierce and opposite Accusers could not produce any one Protestant, who did not abhorre to impute the cause of sinne vnto God: vnto whose iudgement we referre this their accusation, and the authors thereof. Now we adioyne
An answer vnto the third Accusation: iustifying Origen, by the testimonies of the Romanists.
SECT. 2.
3 The saying of Origen is not altogether so hereticall, but that their owne Alphonsus can reconcile it with a Catholicke truth: for Imprimis illud mihi dubiū est. an Origenes senserit hominē per peceatum aliquid de sua substantia perdidisse, an solùm qualitates animae aliquas, vel vt sub al [...]is verbis dicam, an imaginem perdiderit, an solam similitudiuem. Nam Victorinus Afer—ait: Aliud igitur est juxta imaginem esse, quod quidem substantia est; aliud autem iuxta similitudinem esse, quod non est substantia, sed in substantia nomen qualitatis declaratiuū. Alphonsus de Castro cont. haeres lib. 2. Tit. Adam. pag. 43. Si ergo Origenes dicat, Adam post peccatum perdidisse Dei imaginem, accepto imaginis nomine iuxta [...]am, quam praediximus significationem, vt imago in natura consistat: manifestus est error, iusteue eum ob hanc causam accusat [...]piphanius. Ibidem. Quodsi fort ita Origenes cepit Imaginis nomen, vt imaginem pro similitudine vsurpauerit, quis non videt ibi nullam esse haeresis suspicionem? Idem quo supra, pag. 45. Image (saith he) may be taken either for an essentiall propertie, or for some qualitie. In the first acception of the word Image, the doctrine of Origen is manifestly erroneous; in the second sence it is free from suspition of heresie. So that Origen might possibly haue had an orthodoxall meaning; which their Iesuite Vasquez doth resolue more directly, who (lest that S. Augustine might incurre the same condemnation with Origen) doth acquit them both, by distinguishing of the Image of God in man; Verùm quia ex hoc loco Augustini videtur saltem colligi, aliquid illius imaginis amissum fuisse, respondeo similitudinem & imaginem Dei aliam esse naturaliter impressam in intellectu, nempe memoriam & voluntatem, & huius nihil minui intrinsece, sed tantùm extrinsecè, & ideo nunquam omninò deleri, quantumuis extrinsecè minuatur: aliam verò esse similitudinem & imaginem Dei, homini per gratiam & caritatem expressam: his enim qualitatibus similes Deo efficimur, quia iusti etiam apud ipsum constituimu [...]; & haec omninò amittitur per peccatum, & de hac intelligendi sunt Origenes & Augustinus lib. illo 6. Vasquez Ies. Tom. 1. in Thom. disp. 137. cap. 4. pag. 897. num. 14. which may signifie (saith he) either the naturall impression, which God made in the intellectuall part of man, as namely his will and memorie, which cannot be altogether extinguished: or else some spirituall qualitie of grace, as loue and iustice, whereby man hath a likenesse of God; which mage of God, man vtterly lost by his sinne: according to the which sence (saith he) we are to expound S. Augustine and Origen.
4 Besides this witnesse, their Iesuite Maldonate hath obserued Et ibi dissipauit substantiam suam viuendo luxuriosè.) Neque hic quae rendum esse puto, quae sit illa substantia, quam iste adolescens intemperanter viuendo dissipauit: est enim descriptio, vt saepè diximus, maximè perditi, & nepotis adolescentis; qui nihil aliud quàm hominem significat maxiniè peccatorem▪ Solent plerique substantiam, quam dissipauit, liberum arbitrium, caeterasue naturales sacultates interpretari. Sic August. Beda, & Euthym. & Bernardus in serm▪ de diuers. astect. animae. Quod e [...]si [...]ano ab illis sensu dictum est, nolim equidem dicere, ne quis existimet per peccatum perire liberum arbitrium, quod noui dicunt haeretici. Augustine, Bede, Euthymius, and Bernard, to say, that Man by sinne lost his free will, and his naturall faculties; which speeches, he granteth, might be spoken of them with a sound iudgemēt. And vnto the wasting of the Image of God, he answereth, that Alij per eam substantiae partem, quam accepit quamue dissipauit imaginem ac similitudinem Dei signari putant, Ambros. in comment.—Quodsi imaginem Dei non naturam ipsam, sed morum conformationem appellant, quemadmodum multi veteres Authores, & D. Paulus appellare solet. &c. 1. Cor. 15. Maldonat. Ies. com. in Luc. 15. 13. pag. 296. if by Image be not meant nature it selfe, but the Mans conformitie vnto godlinesse, as many ancient Authors (amongst whom he nameth S. Ambrose) vnderstood it, it may be allowed. Now followeth
A iustification of Caluine: by the testimonies of our Romish Aduersaries.
SECT. 3.
5 After this their so exact discussing of the sentences of so many, and so anciēt Fathers by our learned Aduersaries, they may vouchsafe M. Caluine audience, [Page 633] who is the only partie whom they haue cited by name. His answer will not be long: Postqu [...]m ergo in co obliterata fuit coelestis imago, no [...] solus sustinuit hanc poenam, vt in locum sapientiae, virtutis, sanctitatis, veritatis, iustitiae, (quibus ornamentis vestitus fuerat) teterrimae succederent pestes, caecitas, impotē tia, impuritas, vanitas, iniustitia. Caluin. Inst. l 2. c. 1. §. [...]. The heauenly Image of God (saith he) was quite blotted out, when in the place of wisedome, vertue, truth, iustice, and such like ornaments, there succeeded blindnesse, impotencie, iniustice, vanitie. Thus then we see that by Image of God, he vnderstandeth onely vertuous qualities, whilest he saith, that the Image of God is blotted out: but elsewhere taking the Image of God for the naturall and essentiall properties, Vno ergo verbo poenitentiam interpretor regenerationem, cuius non est alius scopus, nisi vt imago Dei, quae per Adae transgressionem foedata, & tantùm non obliterata fuerat, in nobis reformetur. Caluini [...] Inst. lib. 3. cap. 3. §. 9. The Image of God (saith he) was blemished, but not blotted out, or extinguished.
6 Marke now: Origen spake doubtfully, and their Iesuits acquit him by interpreting that by Image he meant not any essentiall propertie, but vertuous qualities. Here Caluine speaketh not doubtfully, but expresly, interpreting himselfe, that by the Image of God in man, he meant but onely vertuous qualities; and he remaineth in their censure condemned. But either must Caluine be iustified, or else the ancient Fathers (such as were Augustine, Ambrose, Bede, Euthymius, Bernard, and other Fathers, together with Alphonsus, Vasques, Maldonate, the Romish Doctors and moderators of this cause) must together with Caluine be with him ioyntly condemned. Happie is Caluins case, who hath no accusers but such as can in their conscience acquit him. Miserable are those accusers, whose accusation is thus inexcusable.
CHAP. XVIII. The fourth and fift Accusations: the first in the matter of Womens Ecclesiasticall function: in the example of the Peputian heretikes.
THE ROMISH ACCVSERS.
First, Peputiani haeretici, vt a [...]t August. de haeres. c. 27. tantum dant mulieribu [...] principatum, vt Sacerdotio quoque apud eos honorentur. Lutherus Art. 13. ex ijs quos Leo 10. damnauit, dicit. in Sacramento poenitentiae aequè absoluere posse mulierem vel puerum, atque Episcopum, vel Papam. Et iam re ipsâ Caluinistis in Anglia mulier quaedam est summus Pontifex, Bellar. lib. 4. de notis Eccles. c 9. §. 4. Peputiani. This latter is also the slander of Sanders, de clauibus Dauid. lib. 6. the heretikes called Peputians, gaue vnto women a gouernment, onely that they might be honoured in the office of Priestdome: such like is the article of Luther, who taught that a woman, or boy might absolue as well as a Bishop, or the Pope himselfe. And the Caluinists in England are not vnlike; among whom there reigneth a woman Pope.
THE PROTESTANTS APPEALE: By the confessions of their Aduersaries.
SECT. 1.
LVther his meaning is rightly conceiued by their owne Bishop Roffensis, to wit; when either man or woman shall comfort any penitēt soule with the words of the Gospel, & the contrite party beleeueth, he findeth remissiō of his sins; At huius assertionis Lutherus sumit ansam, quòd ex proximè superiori se collegisse putat, totam vim delendae culpae non in Ministro, sed in fide credentis sitam esse: & non potestati Ministrorum, sed fidei (qua in Dei verbum credimus) remissionis effectum esse tribuendum: quamobrem & iam adijcit, quòd etiamsi mulier aut puer haec verba proferat, peccator haec audiens, & credens, protinùs absolutus est. Roffensis Episc. art. 13. fol. 134. Not by any power of the man or woman, but by the vertue of the Gospell, which is the power of [Page 634] God vnto saluation; this begetteth no confusion in the Ministery: but as when it shall happen in any mans disease, that a woman doth tell what herbe she hath foūd to be a soueraigne remedy for that disease, which the party doth vse with successe, she is not thereby made a Physitian: accordingly a faithful deuout penitent by the words of grace may receiue comfort, & hope of remission, cuen from the mouth of any Christian, whom notwithstanding he doth not acknowledge to be a professed Minister, or his officiall Absoluer.
2 As for that Lady-Queene Elizabeth, and Queene of Ladies, what Priestly function did she euer exercise? Onely she commaunded the tribe of Leui to performe their offices with faithfulnesse, according to her charge, whereof she was to giue account vnto God; for it is Regall. In other duties which are as meerely Ecclesiastical, as is preaching of the Word, or ministring of the Sacraments, she was as absolutely no Priest, as was her renowmed sister Queene Mary, whom the Romish alwaies honoured with the title of Catholike. Happie therefore is the memorie of that our Queene, whom the verie malignance of rancorous slanderers doth daily make more glorious. See now
The Accusation returned vpon the Romanists.
SECT. 2.
3 These Accusers, who call all womens ministery hereticall, who, & from whēce are they, & against whōdo they so bitterly inueigh? First, they contend against Protestants, by whom they thēselues are condemned of the same ancient heresie, from the testimonie of Epiphanius & Tertullian, for not only permitting, but also commanding their Nouam enim baeresin Caluinus excogitauit lib. 4. Inst. c. 15. §. 20. 21. 22. vbi docet, nec in extrema quidé necessitate licere baptizare ijs, qui non sunt ordinarij Ecclesiae Ministri ad hoc ipsum vocati, & ordinati. Bellar. lib. 1. de Bapt. c. 7. initio. Quratò obijcit Tertullianum & Epiphanium, quorum ille in lib. de Virgimbus velandis: non permittitur, inquit, mulier in Ecclesia loqui▪ sed nec docere, nec tingere, nec offerre. &c. Bellar. ibid. §. Quartò obijcit. women to baptize. Secondly, these are they who excuse this, by saying, that Mulieres apud nos baptizate in casu necessitatis, & ex permissione, non ex officio. Bellar. l. 1. de Sacram, ingenere. cap. 25. §. Alterum. it is done not as by office, but in case of necessitie. And whereas there are but two Ecclesiastical keyes of the Church, the one of Apud omnes illud ratum & indubitatum habetur, ex ipso iure diuino, foeminam clauis Ordinis esse prorsus incapacem: at in claui Iurisdict onis haesitant. Stephanus D'Aluin de Abbat. & Abbatiss. cap. 2. num. 2. pag. 5. Order, & the other of Iurisdiction, these are they who do yeeld the Ergo ex iure huius capitis Abbatissa iurisdictionem Ecclesiasti [...]am habere potest, cui obedientiam & reuerentiam exhiberi, & deserri praecepit: Vnde meritò Panormitanus notat ex citato textu, quòd Abbatissa est capax iurisdictionis spiritualis, & quòd iurisdictionem ipsam exercere potest in suas Moniales. Idem ibid. cap 2. num. 3. p. 6. key of Ecclesiastical & spiritual iurisdic̄tiō vnto Abbatisses (womē:) who (say they) may ex ercise the same iurisdic̄tion not only ouer Nuns in their owne Couents, but (by a In clericos autem seculares non simplicitèr, sed de iure speciali, vt nimirum si habeat Ecclesias aut Capellas ex priuilegio exemptionis Apostol. co, vel praescriptione pleno iure subiectas. Ibid. num. 4. spiritual priuiledge frō the Pope) ouer some Clergy men also; euen so farre as Excommunicatio (ait) non est actus clauis directè, sed magis exterioris iudicij.—Secundùm hoc à quibu [...]dam distinguitur, quòd est clauis Ordinis, quam habent omnes Sacerdotes, & clauis iurisdictionis in foro iudiciali, quam habent soli Iudices exterioris fori: vtrumque Christus contulit Petro. Proindè omnis habens iurisdictionem Ecclesiasticam, etsi non habeat clauem Ordinis, potest excommunicare, ex Diuo Thomâ. Ibid cap. 3 num. 12. pag. 15. & 16. Ob praedicta ex D. Thoma collecta, concludit Nauarrus, foeminam ex priuilegio posse etiam excommunicate. Stephanus d'Aluin ibid. cap. 3. num. 13 pag. 16. iudicially to excōmunicate some parties in the exterior court. Thirdly, these Accusers are frō Rome, where there was somtime (as is confessed of some indeed) a Muliet vocata lohannes octauus—duos annos rexit sedem Apostolicam,—sacros Ordines contulit, Episcopos promouit, ministrauit Sacramenta, & eaetera Pontificum Rom. munera exercuit, &c. Agrippa de Vani [...] scient. cap. 62. De sectis Monast. The Romanists seeke to elude this story, especially Cardinall Bellarm. to whom we oppose the answer of D. Whittaker from the testimonies of Martinus Polonus the Popes Confessor, besides Marianus Scotus, Sigebert, Sabellicus, Antoninus, Chronica Chronicorum, Matthaeus Palmerius, Theodoricus Niemus, Volaterranus, Boccacius, Nauclerus, Fasciculus temporum, Compilatio Chronologica: and satisfying other obiections, Whittaker. de Rom. Pont. Quaest. 5. pag. 719. womā [Page 635] Pope, conferring sacred Orders, and ministring the Sacraments. Are not then these singular Accusers, who obiect vnto others that error, which vpon due examination redoundeth vnto their owne double shame, both by a misconstruction of others, and by their owne transgression? There followeth
A second Accusation, concerning sinne in the regenerate; from the heresie of Proculus, and of the Messalians.
THE ROMISH ACCVSERS.
Proclus haereticus apud Epiphan. haeres. 64. dicebat peccatum in renatis semper viuere: concupiscentiam enim verè esse peccatum, nec tolli per Baptismum, sed sopiri per fidem▪ quod idem [...]osteà docuerunt Messaliam haeretici apud Theod l. 4. de haeret. fab. Haec est ipsissima sententia Lutheri art. 2 & 31. atque in assertiombus corundem articulorum. item Philippi in Loc. commumb. cap. de Peccato originis, & Caluin. lib. 4. Instit. c. 15. §. 10. Bellar. l. 4. de not is Eccles. cap. 9. §. 5. Proclus. The heretike Proculus or Proclus did say, that sinne did liue in the regencrate, and thought concupiscence to be a sinne, not taken away by Baptisme, as did the Messaliani. Which is the verie doctrine of Luther, Caluine, and Melancthon.
THE IVSTIFICATION OF PROTESTANTS: By the euidence of the alledged Authors, and the testimonies of their Romish Aduersaries.
SECT. 3.
4 The question in Epiphanius is not whether concupiscence be a sinne, or absolutely whether it liue in the regenerate, but whether it liue that life of [...], that is, of a King: for as long as it doth not dominere, it is said to be mortified, and not to liue, as the words of The words of Proculus or Proclus are these: Peccatum in nobis viuit And againe, Ne haberet homo malum immortale peccatum praedominans. Apud Epiphan. haeres. 64. and M [...]thodius confuting him, saith: Proclus, and the answer of Si talis est natura carnis, vt legi Dei subijci nequeat quomodo Paulus hortatur, Non regnet peccatū. &c.—Non paret scortationi, delicijs; omne enim peccati studium per carnem (intelligit corpus) consummationem acquirit.—Lex spiritus vitae per Christum penitùs peccatum regnans in carne vicit. Apud Epiphan. ibid. Methodius in his confutation do plainly shew, arguing thus: If this be the nature of flesh, that it cannot be subiected vnto the spirit, why doth the Apostle thus exhort [...] &c. Let not sinne reigne in your mortall bodies to bring forth the lusts thereof; and againe, the spirit of life by Christ hath altogether ouercome that reigning sinne? And we know that the Apostle, who will not haue sinne to be a King to Rom 6. reigne, doth notwithstanding acknowledge it to remaine as a rebell in the regenerate, Rom. 7. 23. a cording to the Rhemists Transt. [...], that is, rebelling against the law of the mind. Therefore may we thinke that the Accuser was but (as S. Hierome speaketh) Oculus sinè pupilla, when he read the heresie of Proculus, & mistooke the state of the question.
5 Now the heresie being thus, we couet to know first, when sinne may be said to reigne, and whether Protestants hold the hereticall opinion: in both which we can desire no better Author to guie vs satisfaction, than is their now professed Accuser. Non regnet peccatum, &c. Rom 6. Nomine peccati, omnium consen'u, Concupiscentia accipienda est: quae quidem tum metaphoricè regna [...]e, & imperare dicitur▪ cum ardentiùs incitata consensum voluntatis extorouet. Bellar. l. 5. de amiss Grat. cap. 3. §. Simlis tropus Rom 6. Non ergo regnet peccatum, &c. Itaque deponere peccatum est, non acquiescere concupiscentijs eius, non obedite illi, ita enim illud vincimus & indies minu [...]nus. Ribera Ics. com. in Heb. c. 12. 3. pag. 603. Sinne (saith he) is said to reigne, when it draweth a man to consent vnto euill: and Protestants, as namely, Luther Caluine, and [Page 636] Melancthon, Obijciunt Luther. Caluin. & Melancthon, & alij, Rom. 6. Non regnet peccatum in vestro mortali corpore. Non ait Apostolus, Non sit peccatum in vestro mortall corpore, sed non regnet. vt notauit etiam S. Augustinus tract. 41. in loh. Igitur semper est in nobis peccatum, licet non semper regnet. Loquitur etiam Apostolus de concupiscentia, vt pater ex seqq. ad obediendum concupisceutijs eius; Concupiscentia igitur semper in nobis, & semper peccatum est. Bellar. l. 5. de amiss. Grat. c. 10. §. Prima. do obiect (saith he) that the Apostle sheweth concupiscence to be a sinne in the regenerate, but yet that it reigneth not in them. Thus are Protestants deliuered from the heresie of Proclus. In the next place we proue,
That Concupiscence is a sinne in the regenerate.
SECT. 4.
6 Our Aduersaries cannot be offended to heare, that concupiscence doth liue in the regenerate: but that which they call heresie, is to affirme, that concupiscence is a sinne in persons regenerate. Which we say, was not the heresie either of Of Proclus we haue heard: now of the Messalians. Proclus, or of the Dicunt Massiliani, Baptisma nihil iuuare eos, qui ad eos acce. dunt. Theodan the place obiected. But the Protestants haue bene acknowledged to con [...]sse, that [...] bapti [...]me grace is conferred: as for the [...]r radere peccato, non tollere, if they vnderstood sinne, materially, then are our aduersa [...]ies no lesse heretiks, who haue granted that concupiscence materially taken, is still a sinne in the regenerate: if by sinne they meant the guilt, or obligation of deb [...], then are Protestants no Massilianists, who grant that it is not imputed vnto the regenerate. Messalians. Neither yet is it indeed an heresie either in words or in sence. 1. of the first.
7 When the Apostle said, Rom. 6. Let not sinne reigne in your mortall bodies: See aboue, letter. d. by sinne (saith their Cardinall Bellarmine) all men vnderstand concupiscence: and S. Augustine obserueth, that See ibid at the letter. e. the Apostle did not exhort them that sinne should not be in thē, but that it should not reigne in them. When againe the same Apostle saith, Heb. 12. Casting off the sin that compasseth vs about &c. Deponens circumstans peccatum, Heb. 12. Hoc etiam non praetereundum: Non simpliciter dixit, Peccatum; sed cum articulo, [...], quia concupi [...]c [...]ntiam carnis aduersus spiritum intelligit, quam cum articulo appellare peccatum solet, Rom. 7, & 8. multis in locis Hoc ergo nunc dicere arbitror Paulum, quod alijs verbis dixit Rom. 6. Non regnet, &c. Ribera Ies. comment. in Heb. 12. 3 pag▪ 603. it is to be noted (saith their Iesuite Ribera) that by sinne the Apostle vnderstandeth concupiscence, calling it so with an article, [...], that is, The sin, a note of singularitie. The words then are not hereticall, but Apostolicall. We come to the sence.
8 Sinne is taken either materially, or formally; the Romanists hold concupiscence to be sinne in the * first meaning, because it is not voluntarie: the Protestants hold the second, because it is still a transgression of a commandement. Which is thus proued, first by reason: Fatemur concupiscentiam esse quandam iniquitatem, & obliquitatem, non solùm contra dominatum nientis, sed etiam contra legem Dei. Stapleton. l. 3. de Iustificat. cap. 2. We confesse (saith M. Stapleton) that concupiscence is a kind of iniquitie and obliquitie, not onely against the donanion of the mind, but also against the law of God. Well then, the proper definition of sinne being this, A transgression of Gods law, how shal we conceine that it is no sia? Againe it was (they grant) formally a sinne in man vnregenerate: but why? because of the commandement, Thou shalt not lust: then must it be sinne in the regenerate, because the commandement continueth the same. Therefore cannot this Ethiope (concupiscence) possibly change her colour, but must be formally a sinne: for sinne euen in an vnregenerate man may be sometimes vnuoluntarie.
9 Secondly, by authoritie: when we conferre with S. Ita concupiscentia carnis, aduersus quam bonus concupiscit spiritus, & peccatum est, quia inest illi inobedi [...]ntia contra dominatum mentis, & quia reddita est meritis inobedientis, & causa & poena peccati est, defectione consentientis, vcl contagione nasc [...]ntis. August. contra Iulian. Pelag. l. 5. c. 3. col. 1066 Augustine, he calleth it sinne, because it rebelleth against the dominion of the mind. And we [Page 637] haue among our Aduersaries their Cardinall Caietane, calling it Haec enim pars appellatur peccatum multiplici ratione, tum causaliter, vel quia est causa peccati, vel quia est effectus peccati primi parentis: tum formaliter pro quanto est pars peccati originalis. Caietan. com. in Rom. 7. pag. 40. formally a sinne. And (not to stand vpon the first motions of concupiscence, which their Viues noteth to be called but Tam penitissimè visccribus nostris haeret veneteae rei cupiditas, tam ingenitus est à natura nobis ille appetitus, quem subtilissimè magna illa artifex omnium antium pectorious indidit, quo vel aliud agentes stirpem propagaremus, vt ne cogitare quidem de explenda cupiditate illa possimus, qum voluptate nescio quâ occult â tangamur, quam plerique nimium veniale peccatum esse volunt. Viues in Aug de Ciuit. Dei, l. 1. c. 9. p. 20. iov veniall) their Quae ab Apostolo, & eum sequuto Augustino, pecatum nonnunquam appellatur, non modò quia peccato facta est, sed quòd somes sit & incentiuum peccati, & dominationi mentis resistit. Si igitur peccati rationem in vitio illo, & iniquitate, languore, infirmitate, ac morbo constituas, cui spiritu resistendum sit, ne actus illicitus gignat, non inepte peccatum dicitur: certè insign [...]s quidam Theologus apertè asserit, etiam in regeneratis manere peccatum, tametsi non imputetur. Si [...] peccati rationem in ipsa offensa Dei, & reatu, cui ex aduerso poena & damnatio respondet, sitam intelligas, certum est in regeneratis non esse peccatum, vtpote, in quibus facta est remissio peccatorum, & reatus omnis solutus. Cassander Consult. art. 2 Tit. De concup [...]c. pag. 4. Cassander doth endeuour to determine this point: who considering concupiscence as it is contradictorie vnto the spirit of the mind, thinketh, that with S. Augustine, we may call it a sinne: but if we consider it in respect of the offence of God, and guilt which is subiect vnto damnation, then (saith he) is it not a sinne in the regenerate; which determination we do allow but in part.
10 In briefe▪ our conclusion is, that concupiscence, in respect of it owne nature, is a sinne: but in respect of the person, (who is a partie regenerate, in whom the guilt is pardoned) it is as no sinne. Which Tenet of all Protestants was held by some of their owne notable Diuines, saying, Est communis sententia apud Sectarios (meaning Protestants) concupiscentiam post iustificatiouem esse verè acpropriè peccatum, quamuis credentibus non imputetur. Bellar. l. 5. de amiss. Grat. c. 5. initio. Concupiscence remaineth a sinne in the regenerate, although not imputed vnto him. Well then, that heresie which Proclus taught, the Protestants hold not, and that which the Protestants hold is no heresie.
CHAP. XIX. Of the sixt and seuenth Romish Accusations; the former from the heresies of the Sabellians against the Trinitie.
THE ROMISH ACCVSERS.
Sabellius docuit, vnam tantùm esse personam in Deo, nontres: testis Epiphanius haer. 57. Idem docuit nostro tempore Michael Seru [...]tus lib. 1. de Trinit. sine vlhs ambagibus. Bellar. de not is Eccles. c. 9. §. 7. Sabellius. Sabellius taught, that there is but one person in God: the same was the doctrine of Seruetus.
THE PROTESTANTS APPEALE: By the iudgement of their Romish Aduersaries.
SECT. 1.
ONE of the 20. heresies, whereby this Accuser would proue them (whom he nameth Calainists and Lutherans) to be heretikes, is this wherewith he chargeth Seruetus; as though they could suspect Protestants to be guilty of this heresie, who thē selues confesse, saying, Cochlaeus in discussione articuli primi Augustanae confessionis (namely of the Trinitie) palam scripserit, De hoc articulo inter nos & Protestantes nulla est controuersia, neque in confessione, neque in apologia: proindè in eo per oninia consentimus. Teste nostro Pelargo Iesuitis. 2. loc. De Dco. in mitio. pag. 5. There is no controuersie betweene vs and [Page 638] Protestants in the article of the Trinitie; or that the heresie of Seruetus might be laid to the charge of Protestants, who (as their aduersarie the Iesuite Primus hac aetate o [...]nium pestilentissimus sanctissimae Trinitatis hostis fuit Michael Seru [...]tus, is qui, vt historia nostrorum temporum tradit, Caluino aemulo magistratum instigante, Geneuae ante annos 30. est combustus. Gregor. de Valent. Ies. l. 1. de vnit. & trin. c. 7. §. Primus. Valentia, and this Seru [...]tus Hispanus, in Geneua, authore Caluino dignum suo scelere supplicium pertulit. Bellar. praef. in controu. de Christo. §. Primi agminis. & §. Cùm igitur. Accuser elsewhere testifieth) burned the same Seruetus at Geneua for the same heresie: or that the Romanists could be fit men to make this obiection, who (as our Michaelem Seruet [...]m mi [...]or à te nominatum: cur enim eum tu facis potiùs nostrum, [...] quibus & indicatus, & confutatus, & damnatus est, quàm vestrum, à quibus nunquam, dum v [...]xit, vel verbo violatus est? Daniel Chamierus epist. ad Ignat. Armandum Ies. part. 2. [...]. [...]suit. pag. 54. Author obserued) haue rather fauoured Seruetus.
THE ROMISH ACCVSERS, in the next heresie of the Manichees: in condemning the ancient Patriarchs.
Manichaei praetere [...] accusabant passim Patres Testam [...]ti veteris, vt Abraham, Sampsonem, Saram, & similes, vt August. testatu [...] l. 22 contra Faust. & duobus libris contra aduersar Legis & Proph. Idem Caluinus dixit, Saram multis modis peccâsse, Rebeccam varijs fraudibus vsam, Abraham idololatram fuisse, Sephoram stultam mulierem filium circumcidisse. Bellar. de notis. l. 4. c. 9. §. Manichaei praetereà. The Manichaeans did accuse the Fathers of the old Testament: and Caluine said, that Abraham had bene an idolater, and Rebecca guilefull, and the like.
THE PROTESTANTS APPEALE: By the testimonies of their Romish Aduersaries.
SECT. 2.
2 Senensis an Author of venerable esteeme among the Romanists, relateth & refuteth the heresie of the Manichees out of S. Augustine, thus: Paulus quampl [...]a veteris Instrument [...] di [...]ta factaue, [...] praesc [...]tim illas histori [...]s, quas Man [...]chaei derident, authoritate sua confirmauit. Quanquam verò Patriarcharum (answering to the obiection of the Manichees) in v [...]teri Testamento grauia crimina conce dantur, nō propterea Scripturae minuitur authoritas, imò nobis magis commendatur,—vt fidem consequamur, quia—Scriptura excipit nullius adulandam personam: [...]uaedam in vituperabilibus laudand [...], quaedam in laudabilibus vituperanda non tacens. Senensis Bibl lib. 8. pag. 621 & 625. out of S. Augustine. The Manichees deriding the Scriptures of the old Testament, did therefore contumeliously inueigh against the liues of the Patriarches: but although we grant (saith he) that the Patriarchs were grieuous offenders in their liues, yet is this so farre frō disabling the historie, that it doth rather confirme the truth thereof; because it doth not conceale either what was reprehensible in good men, or what was commendable in the wicked. But Caluine doth not scorne the Scriptures of the old Testament, with the Manichees, but professedly Manichaei reiecto veteri Testamento Legem & Prophetas ludibrio habentes, Deum crudelitatis & nimij rigoris accusabant. &c Where he condemneth them and the Libertines. Caluin. Instruct. aduers. Libertin. ca 3. abhorreth the Manichees for their contempt of Scriptures.
3 True it is that Caluine noted the vices of the old Patriarchs, and his censure is also true, whether in the generall, or in the particular: for first in generall, S. Augustine maketh this a matter of the commendation of holy Scripture, August. c [...]ntra Faust. l. 22. c. 65. Quaedam in laudabilibus vituperanda non tacens, that is, because it reuealeth the saults of good men. Which consequence of the sinceritie of Scripture, their Iesuite Cur Moses narrauit ebrietatem Noah? primò vt ex hoc appareat simplicitas & sinceritas historiae omnia incorruptè narrantis. Perer Ies. [...]om. in Gen. [...] ver. 21. [...]. 128. Sed, inquiunt Manichaei, ille Iudas, qui cum nuru sua concubuit, inter Patriarchas computatur; quasi vero iste Iudas, qui D. Christum prodidit, non inter duodecim Apostolos numeretur. Sic Augustinus. Pererius Ies. com. in Gen. 35. vers. 19. disp. 4. num. 24. Pererius enforceth against the Manichees, from the related drunkennesse of Noah. And S. Ambrose, making as it were triacle of the sins [Page 639] of the Patriarchs and other holy men, applieth them vnto double vse (as their owne Patriarcharū vitia Scriptura exposuit, vt qui fortis tibi videris, inquit Ambrosius, caueas ne cadas. Idem in Gen. 19. Etiā Sanctorum lapsus vtilis est, inquit Ambros. Nihil mihi nocuit, quòd negauit Petius; profuit quod emendauit. Mal donat. Ies. comm. in Matth. 26. vers. vlt. Iesuites do witnesse:) one is for a caution vnto them that yet stand; and the second is vnto sinners, for their speedie and serious conuersion.
4 But his particular exceptions are they which offend their Cardinall, who is especially zealous for to defend the reputation of Abrahā, whom (whilest he liued in Vr) God called out of Chaldaea, and therfore Abraham seemed vnto Caluine, before his call, to haue bene an idolater. This is the principall matter which their Cardinall Bellarmine vrgeth, to conuince Caluine of a blasphemons heresie. But alas the blindnesse of malignitie! for their owne learned Chronologer Fuisse quidem Abrahamum aliquando superstitionis idololatriae infectum, docet Genebrard ex sententia duorū nobiliss Rabbinorum.—In hanc sertentiam videtur propeasior fuisse Andreas Mazius, qui aetate nostra comment. edidit in Ioshua, non minus Catholicos, quàm eruditos atque disertos, his verbis:—Non possum eos audi [...]e, qui magno [...]namine Abrahamum ab hoc idololatriae scelere impurissimo vindicare, nescio quibus argutijs student: quasi verò non tantò illustrio [...] sit gratia Dei, quâ illum est complexus, quanto erat ille sceleratior, minusue dignus fauore? [...]anc opinionem apertissimis verbis confirmare videtur Philo, ex eo quòd Deus dicitur appa [...]uisse Abrahae, cúm primùm profectus est ex Chal [...]aea. Pererius Ies. com. in Gen. 11. lib. 16. disp. 17. num. [...]55, 256. &c. Alth [...]gh himselfe do dissent from this opinion. Genebrard maintained the very samepoint, directed by the iudgement of two excellent Rabbins or Doctors among the I [...]wes; whose opinion is seconded by Masius (whom their Iesuite hath commended for his Catholike writings,) confirmed by the iudgemēt of Philo & of their Abrahae vocatio & institutio nobis Ethnicis, veris Abrahae filijs, planè symbolum fuit atque typus Nam quemadmodum ille credentium omniū pater Chaldaeus, cùm esset Idololatra,—Vestae cultor, ab idololatria ad veram Dei latriam est conuersus:—ita & nos, &c. Quodsi hoc cuipiam insolens & paradoxum videatur,—is si hominis Graeci, & diligentissimi probatissimiue testimonio (Suidam dico) no [...] est contentus, certè non potest nobiscum non sentire Latini authoris testimonio locupletissimè instructus: nimirum Augustini, l. 10 de Ciuit. Dei, cap. vlt. Lindanus Panopl. lib. 1. cap. 11. pag. 16. The testimony of S. Augustine is plaine: Iussus est Abraham discedere de terra sua, & de cognatione sua, & de domo Pattis sui. tunc ipse primitus â Chaldaeo [...]um superstitionibus liberatus, vnum verum Deum sequendo coluit. August. loco citato. Lindane, (whom their Iesuite acknowledgeth for an Gulielmus Lindanus,—haerese [...] expugnator Posseuin. Ies. Appara [...]. Tit. Gulielmus. expeller of heresies,) whose iudgemēt was grounded vpon Suidas & S. Augustine; who did teach that Abraham had bene an Idolater: wherunto they added their One, that Abraham might be a type of mens conuersion to grace▪ 2. the magnisying of the grace of God, in chusing out one from the state of idolatrie: 3. because God first manifested himselfe to Abraham, for Abraham saw God. reasons. Here we see among the Greeks one Suidas, among the Latines Augustine, among the Iewes Philo (and others;) among the Romanists, Genebrard, Masius, Lindane, (in the opinion of the Accuser, all Catholikes) defending the same doctrine as true, for the which Caluine is, without delay, condemned for a contumelious heretike. Yet it cannot otherwise be, whilest the Accusers measure things by a leaden rule. Concerning other particularities any that desireth more, may further consult with other Est quidem opinio nec paucorum, nec ignobilium Doctorum, [...]acobum in dicendo illa verba, Ego sum Esau, &c. mendacium officiosum dixisse. Pererius Ies. com. in Gen. [...]7. disp. 4. initio. See further hereof Cai [...]t. in Gen. 27. and of Simeō and Leui, Pererius in Gen. 34. disp. 2. &c. Grauissimè peccâsse. In Gen. 37. disp. 2. out of Theodoret. Iosephus fratres accusat non de vno, aliquo certo crimine, sed in vniuersum indicâuit eos flagitiosâ vitâ fuisse. Romanists.
CHAP. XX. Of the eight and ninth Romish Accusations.
THE ROMISH ACCVSERS, In the first.
Ariani docebant, filium Dei esse Patre minorem, vt est apud Epiphan. hae [...]. 69.—Eundem errorem aperté docent hoc tempore multi, qui Trithei [...]ae [...]. § 10. Ariani. The Arians taught, that the Son is inferior vnto the Father: so do the Tritheits at this day.
THE PROTESTANTS APPEALE: By the testimonie of their Aduersaries.
SECT. 1.
SO do the Tritheits: true; but what is that vnto Protestants, as vnto Luther, Caluine, and Melancthon, Quos nouo [...] Arianos (meaning the Tritheits) Lutherus, Caluinus, Philippus, & similes vt haereticos impugnàrunt. Bellarm. ibid. §. Primum errorē who (as witnesseth their Aduersarie) impugned those Tritheits? Therefore might the accuser haue kept the Tritheits out of his Catalogue of heresies, framed by him purposely against Protestants, seeing that the Tritheits were no more Protestants, than the Romanists are Tritheits. Is it not so?
THE ROMISH ACCVSERS.
Caluinus dicit Patrem esse Deū per excellentiā quandam. Bellar. Praef. in controu, de Christ [...]. §. Sed iam. Caluine said, that the Father is God by a kind of excellency: Iure Caluinum ponimus in eorum haereticorum numero, qui Filij diuinitatem inficiati sunt: etenim sensit Caluinus nomen Dei [...]. i. per excellentiam soli Patri tribui. Valent. Ies. lib. 1. d [...] vnit. & Trinit. c 9. initio. Therefore do we iustly reckon Caluine among those heretikes, who denied the Diuinitie of Christ: Scitè sanè Bozius: Aufers, Caluine, inquit, aequalitatem Filio cum Patre, respectu naturae, personae, voluntatis, generationis, etiam nominis. Armandus Ies. Epist. ad Chamierum, parte altera, pag. 11. Certainly this Caluine taught: Est hi [...] Caluini Atheismus. Posseuinus Ies. de notis diuini verbi, l. 3. pag. 78. Which is his Atheisme.
THE PROTESTANTS APPEALE: According to the iudgement of their Aduersaries.
SECT. 2.
2 Thus haue Bellarmine, Valentia, Armandus, Posseuinus, foure Iesuites, charged Caluine with blasphemy; and can he possibly escape? At si Pater est per excellentiā Deus, quomodo non est maior Filio? Bellar. quo suprà. For if the Father be by excellency God, how is he greater than the Sonne? This is the maine and onely obiection, which his accuser doth enforce: this once assoyled, Caluine must be immediatly absolued. Well then, let vs first heare of their Cardinall Tolet, who hath something to this purpose: Ioh. 14. Pater maior me est.] Aliqui ration [...] diuinitatis haec dicta esse censent, vt nomen [maioris] non substantiae inaequalitatem,—sed originem dicat, quia ab ipso filius est, non à filio Pater. Hanc expositionem illustres Doctores sequuntur, inter quos Athanas. orat. 2. contrà Arian. Basil. lib. 4. contrà Eunom. Greg. Nazianz. orat. 4. contrà Arianos, Hilar l. 9. de Trinit. Orig. him. 2. in diuersos. Tolet. Ies. com. in Ioh. 14. 28. Pater est maior Flio, etiam quatenus Filius Deus erat, non quidem reipsa, sed hoc ipso quod ille Pater. hic Filius erat; Patri [...] enim nomen honori [...]icentius est nomine Filij, quia principium &, vt Graeci loquntur, causam Filij significat. Sic exponunt Athanasius, Hilarius, Epiphaniu [...], Greg. Nazianzenus, Cyrillus, Leontius, Chrysostomus, Theophylactus, Euthymius. Maldenat. Ies. com. in Ioh. 14. 28. Some (saith he) by occasion of that saying of Christ, [Iohn. 14. My Father is greater then I] thought that these words were spoken by Christ in respect of his Diuinitie: So that by the word [greater] be not vnderstood the inequalitie of the substantiall essence of his Diuinitie, but his originall begetting: onely in this respect the Sonne is from the Father, and the Father is not from the Sonne. Which exposition hath bene followed by famous Doctors, as namely, Athanasius, Basil, Gregory Nazianzene, Hilary, Origen, Epiphanius, Cyrill, Leontius, Theophylact, Euthymius. In the which respect other Fathers are obserued by their Bishop Bouius, to haue Constit Clementis cap. 17. Pater super omnia Deus.—Quòd sic Patrem appellauerit, authoritas principij, siue (vt antiqui Patres loquuntur) excellentia causae effecit, vt prisci illi omnem eminentiam soli Deo Patri tribuerint: non quòd illa verbo & spiritui detrahere voluerint (longe enim abest talis ab corum pietate sententia) sed quia hanc authoritatis praestantiam Patri, qui est fons & origo diuinitatis, tribuendam censueiunt. Quod nonnullis testimonijs confirmabo, Ignatij epist. ad Philipp. Epiphanij. Basilij, Hilarij, &c. Bouius Episcop. Schol. in lib. 3. Clement. constit▪ apud Suriū, Tō. 1 Conc. fol. 126. giuen all eeminencie [Page 641] vnto the Father: and amongst others he recounteth Clemens (the pretended Pope of Rome) and also Ignatius.
3 So that sentence of the heretikes called the Tritheits, and of the Fathers being the same, in words, viz. The Father is by an excellencie God; but contradictorie in sence: Caluine must necessarily be acknowledged to haue followed the interpretation of the orthodoxall Fathers, who haue bene confessed by the Accuser himselfe to haue Sea aboue §. 1. letter, b. impugned those heretikes, whom he calleth the Tritheits. What greater dignitie could our Aduersaries haue done vnto the memorie of Caluine, than by thus sending foure Iesuits to accuse his speech of excellencie of the Father: and by and by to bring in twelue Fathers to acquit him, among whom, if they will, they may make Pope Clement the chiefe of that inquest?
THE NEXT ROMISH ACCVSATION, in the question of Traditions.
Ariani non recipiebant vllo modo Traditiones non scriptas: vt docet Maximinus Episcopus Arianorum apud August. l. 1. c. 2. & vlt. contra Maximin. Bellar. c. 9. de notis Eccles. §. 10. Ariani. Alterum errorem docent omnes huius temporis haeretici: Sectarij enim huius temporis omnes Traditiones reijciunt. Ibidem. §. Deinde. So also Coccius Thesaur. Cath. Tom. 1. lib. 8. art. 3. The Arians did not allow at all any vnwritten Traditions: So teach the Sectarists of this age, reiecting all Traditions.
THE PROTESTANTS APPEALE: By the testimonies of their Aduersaries.
SECT. 3.
4 We answer, first that the Accuser should haue shewed that S. Augustine censured the Arian heretikes for depending altogether vpon Scripture: but he could not, for S. Augustine in his conflict with the same Maximinus, doth challenge him to leaue the contention about Councels, and to admit of the decision of the whole cause of Arianisme by Nec ego Nicenum, nec tu debes Ariminense, &c.—Scripturarum authoritatibus non quorumcun (que) proprijs, sed vtriusque communibus testibus res cum r [...], causa cum causa, ratio cum ratione concertet. August. lib. 3 contra Maxim. cap. 14. Scriptures. Secondly, the Arians relied not wholy vpon Scriptures, but sought defence of their doctrine from the Confessed aboue lib. 2. cap. 25. lit. i. bookes of Origen, and Hermes. Lastly, the Secundò dissidemus, quòd illi existimant Apostolos quidem quaedam instituisse praeter Scripturam, quae ad ritus & ordinem Ecclesiae pertinent, quae tamen non sunt necessaria nec praecepta, sed libera: nihil autem tradidisse praeter Scripturam ad sidem aut mores necessariò pertinens. Bellarm. l. 4▪ de verbo Dei, cap. 3. §. Secundò. Accuser confesseth that Protestants do not vtterly reiect all Traditions. Therefore all this while hath the Accuser roued wide at three marks, the Arians, S. Augustine, and the Protestants. Of this article of Traditions we haue intreated sufficiently See aboue lib. 2. cap. 25. heretofore
CHAP. XXI.
THE ROMISH ACCVSATION: Concerning the blessed virgine Mary.
Iouinianus [...]sseruit B. Mariam in partu carnis virginitatem amisisse. Ita referunt Hieron. l 1. & 2. contra Iouin. & Aug. lib. de haeres. cap. 82. Bellarm. cap. 9. de [...]tis, §. [...]2. Iouinianus. Iouinian affirmed, that the blessed Virgine in bearing did lose her virginitie: Quartus error Buceri ac Molinaei est. Hic enim Bucero authore in tertia vnionis Euangelicae parte affirmat, Iesum nascentem adape [...]uisse vuluam. Bellar. ibid. §. Quartus. which [Page 642] is the error of Bucer, and Molinaeus, in saying, that by bearing of Christ, aperuit vuluam. Inter alias innumerabiles Caluinistarum haereses, haec vna est, quòd Matrem Christi in partu virginem fuisse negent. Maldon Ies. com. in Luc. 2. 23. And Greg. Valent. Ies. Tom. 4. disp. 2. q. 2. punct. 2. Caluinists are herein heretikes.
THE PROTESTANTS APPEALE: By the testimonies of their Romish Aduersaries.
SECT. 1.
GAbriel Prateolus a Parisian Diuine, in his booke professedly written for the discouerie of ancient heresies, interpreteth the meaning of S. Augustine, in censuring Iouiniā to haue taught, that Diuus quoque Augustinus lib. de haeres. illi impingit, quòd dixerit B. Dei genitricē fuisse a viro suo Ioseph carnaliter cognitam post Christum natū: quod tamen illi non ascribit B. Hieronymus, qui contra eum duo [...] libros cō posuit. Prateolus de sect. & dogm. heres. lib. 9. De Iouinianis. num 6. pag. 241. So that the pariendo corruptam, vsed by S. Augustine, he interpreteth of a pariendo, which supposeth cognoscere virum, per coitum virilem: which indeed onely doth corrupt virginitie. This was the error of Heluidius; whether of Iouinian, or no, Prateolus seemeth to doubt, because Hierome writing two bookes against Iouinian, would not haue passed such a blot as this. the blessed Virgin after the birth of Christ was knowne of Ioseph. The accusation then lieth thus: Protestants for saying that the blessed Virgine bare Christ our Sauiour, after the manner of women, aperiendo vuluam, do therefore teach that the blessed Virgine after the birth of Christ, did know her husband Ioseph after the manner of a wife, and bare other children; which was the heresie (say they) of Iouinian, doubtlesse of August. Tom. 6. haeres. 84. From this heresie their Coccius freeth Luther with a non probat, &c. and chargeth no Protestant with it. Coccius Thesaur. Tom. 1. lib. 8. art. 3. Heluidius. We need not exemplifie the cruditie of this kinde of Logicke.
2 Yet are they loath that Protestants should thus escape, whom they therefore condemne for saying, that the blessed Virgine did in bearing Christ vuluam aperire, which the Romanists will haue all one with virginitatem corrumpere; and therefore with a loud shoot crie out vpon Protestants as vpon cursed heretikes: notwithstanding that Protestants were directed in the phrase by the holy Ghost: Luc. 2. 23. according to the Rhemish translation. They caried him vnto Ierusalem to present him vnto the Lord, as it is written in the law, Euery male opening the matrice, shall be called holy vnto the Lord. Whereupon it is that diuerse Fathers, to wit, Theophylact, Ambrose, and Origen, did not doubt to say, that Alij, contrà hanc legem proprié ad Christum pertinuisse asserunt, eò quòd ipse solus aperuit vuluam matris suae, cum alijs aperiat vir vterum, quae est sententia Theophylacti super hoc loco: similiter & Ambrofij si [...] scribentis; Non enim vitilis coitus vuluae virginalis secreta reserauit, sed immaculatum semen inuiolabili vtero spiritus sanctus infudit. Hic ergo solus aperuit sibi vuluam, nec mirum, qui enim dixerat ad Prophetam, priusquam te formarem in vtero noui te, & in vulua matris sanctificam te: qui ergo vuluam sanctificauerat alienam, vt nasceretur Propreta, hic est, qui aperuit Matris suae vuluam, vt immaculatus exiret. Similia habet & Origenes, hom. 14. super Luc. Sacratum (inquit) quippiam sonat: quem cunque enim de vtero effusum marem dixeris, non sic aperit Matris suae vuluam. vt D. Iesus, quia omnium mulierum non partus infantis, sed coitus viri vuluam reserat. I am vt secundùm Ambrofiū Christo proprium est aperire vterum matris, ita etiam quod sequitur in lege sanctum vocari Domino. Solus en [...]m ipse verè sanctus inter primogenitos, cum multi alioqui essent sceleratissimi. Iansenius Concord. Euang. cap. 10. pag. 74. col. 1. Christ was that immaculate one, who alone (without the preceding act of man) matris suae vuluam aperuit; as witnesseth their owne Bishop Iansenius. Therefore the assertion of Protestants, as yet, appeareth to be Propheticall and Euangelicall.
3 If now the accusers shall no longer vrge the act, but the maner thereof, which some Protestants haue described, to be after the manner of childbirth, Claustra virginalis vuluae reserare: this manner is indeed denied by some Fathers, but not by all, nor yet by any as hereticall, as though it implied any proper corruption of virginitie. For their elder B. Rhenanus [Page 643] doth deliuer vs the expresse testimony of that ancient Tertulliā, saying, Deinde quòd dicit Tertull. Mariam patefacti corporis lege peperisse, cùm omnes hodie Theologorum centuriae Christum clauso Virginis vtero prodijsse velint.—Sed haec sunt boni consulenda in tam vetusto scriptore: quo vix alium Christianus orbis antiquiorem habet: nam qui diuinare potuit, quid subtiles ist [...] Theologi tot post ipsum seculis essent definituri? B. Rhenanus arg. in lib. Tert de Christi carne, pag. 13. Mariam patefacti corporis lege peperisse; which was neuer imputed vnto him for an heresie: insomuch as their fore-named Rhenanus, in reuerence of the memory of this Father, doth scorne the new and contrary subtiltie of the Romish Schoole. Therefore haue their late Romanists taken order, that the whole testimonie should be Deleantur sequentia in B. Rhenano in arg. libri de carne Christi, quod officit singulari perfectioni Virginis matris. Index Expurg. apud Iunium, pag. 78. blotted out.
4 Wise men they are in their generation, albeit herein lesse wise in blotting out old Authors, and yet bolting out new, who in effect shall iustifie the former assertion, Claustra virginalis vuluae perfringere, non est virginitatem corrumpere: for their Iesuite Pererius saith, that Intelligendum est, quòd corruptio tria dicit, 1. claustrorum muliebrium apertionem, poenalem pass. & foedam delectationem, quorum primum naturae est, alterum poenae, tertium corruptionis vitiosae, quae medium tenet inter culpam & poenam. Si igitur vir vxorem cognouisset tempore institutae naturae, fuisset ibi claustorum apertio: non tamen poenalis passio, nec foeda delectatio. Bonauent. in 2. Sent. dist. 20. qu. 4. Quae quidem sententia mihi perplacet. Pererius Ies. in Gen. 2. ver. 27. l. 4. num. 236. claustrorum apertio, might haue bene in the time of mans innocency. And their Iesuit and Cardinall Notandum est, quòd foemina, quamuis ab alio supereretur, si non consentiat interiùs in actu turpi, non peccat, nec virginitatem amittit. Tolet. Ies. Instruct. Sacerd. l. 5. c. 6. §. Quartus casus. Tolet in his booke of the Cases of Conscience, framed for the generall instruction of Priests, doubted not to set this downe for a Maxim, that the woman violently abused, non amittit virginitatem; iudging of virginitie morally, and not naturally, as a Diuine, not as a Philosopher. The due vnderstanding of these premised testimonies doth yeeld vs a further insight into the maladie of our Romish accusers, who to make Protestants heretikes, haue created a So said Rhenanus. new and Because so by some naturall disease onely, a maide might be sayd Virginitatem amisisse. vnlearned heresie, viz. Claustra virginalia reserare, est virginitatem corrumpere.
CHAP. XXII.
THE XI. AND XII. ROMISH ACCVSATIONS: The first concerning Originall sinne.
Pelagiani docebant non esse in hominibus peccatum originale, & praecipuè in filijs fidelium; ita refert August. lib. 6. contra Iulian. cap. 2. & 3. & lib. 4. ad Bonifac. c. 2. & 4. Hoc diserte docent Bucerus & Calumus. Why? Solùm in filijs fidelium negant peccatum originale, quos dicunt sanctos nasci. & saluari etiam sine Baptismo. Bellar. l. 4. c. 9. de notis, §. 14. Pelagiani. Pelagianam haeresin Calumus renouat, cùm &c. Lindanus Panopl. lib. 4. cap. 15. The Pelagians said, that there is no originall sinne in men, especially in the children of the faithfull: which is the doctrine of Bucer and Caluine.
THE PROTESTANTS APPEALE: By the testimonies of their Romish Aduersaries.
SECT. 1.
CArdinall Bellarmine, and Lindane, two of the greatest Panoplists and armorers that the Church of Rome hath had, are both bent against Protestants, to bring them within the compasse of a damnable heresie: but what? Caluine (say they) teacheth, that there is no originall sinne, especially [Page 644] in the children of the faithfull: so they. But their Gregory de Valentia, a Iesuite, and a publike Reader in their Schooles, contrarily affirmeth, that Lutherus & Caluinus, & caeteri nouatores adeò non negauerunt peccatum originale, vt magna etiam contentione illud asserant, & prodigiosis etiā loquendi formulis, neque minus falsis ac impijs, illud supra modum exaggerauerint. Greg. Valent. Ies. de orig. pecc. c. 2. initio. Luther, Caluine, and other Nouellers (so he calleth them) are so farre from the denying of Originall sinne, that they vehemently and with prodigious maner of speech do falsely and impiously exaggerate it aboue measure. Vnto him we adioyne their Iesuite Vasquez, who likewise inueigheth against Caluine and Luther, for Alter error est aliorum nostri temporis, qui affirmant essentiam peccati originalis esse concupiscentiā, & fomitem qui nos ad malum inclinat.—Ita expressè tradiderunt Lutherani,—& Caluinus. Quare in confessione Augustana hoc peccatum appellârunt maximum. Vasquez Iesan Thom. tom. 1. disp. 132. cap. 1. num. 2. affirming concupiscence to be a part of Originall sinne, and the greatest of sinnes.
2 Here is a counterpoise of their owne witnesses: two of them say, that Protestants do denie that there is any Originall sinne in children vnbaptized: two other say, that they affirme, that there is originall sinne in all, yea in the parties baptized. Both these kind of witnesses conspire against Protestants to proue them heretikes, as did the Elders to proue Suzanna an adulteresse: but when we (as Daniel teacheth) put the witnesses asunder, then is their falshood found out by their contrarietie, which is more than that of the forenamed Elders: for these two assertions, Protestants denie originall sinne, and Protestants do not denie originall sinne, but do rather too extremely affirme it, fall vpon that text, Marc. 14. 56. They bare false witnesse, and their testimonies agree not.
A further iustification of Protestants: by the confession of their Aduersaries.
SECT. 2.
3 May not Protestants be absolued by that which hath bene now confessed? O no, for either they denie originall sinne, and so are they no better than Pelagian heretikes; or else they do too much affirme and exaggerate it, and thus are they false and impious Nouellers. Whether therefore thus, or so, Protestants must be condemned for a doctrine concerning originall sinne: be this for an old or new error it skilleth not, it is decreed they must be condemned.
4 Seuere Iudges, and precipitate: for the doctrine of Protestants concerning the nature of originall sinne hath receiued a better approbation by their owne extreme Aduersarie. For Ecchius (whom the Romanists haue named the See the Catalogue in the beginning of this Appeale, at the word Ecchius. onely challenger of his time, for defence of the Catholike faith) did in his disputation holden at Wormes, acknowledge, that Ex hac explicatione magis apparet notio peccati originis, quod in carentia illius originalis iustitiae consistit, addita vitiosa concupiscentia, quae legi mentis repugnat, & ad illicitos motus & actus perpetuò inclinat. Haec itaque definitio peccati originis doctrinae veterum & recentiorum magis est consentanea. Sed de hoc articulo agnoscit ipse Ecchius, nullam esse controuersiā, vt qui Colloquio Wormatiensi planè conciliatus, & concordatus fuerit▪ in hanc, quam diximus, sententiam. Cassander Consult. art. 2. de pecc orig. pag. 3. in the article concerning the nature of originall sinne, there was no difference betweene him and his Aduersaries. But more plainely Vega (who is extolled by Canisius their Iesuite for one of the See the Catalogue at the word Vega. principall Diuines who were present at the Councell of Trent:) Et probauit haec sancta synodus, & confirmauit per omnia, vtrumque istorum Canonum in decreto de pecc. originali. Et in hac tota doctrina nihil, quod sciam, à nobis dissentiunt Lutherani. Constanter vbique & satis nobiscum consentaneè illam docent Protestantes in suis confessionibus, apologijs, & libellis alijs. Damnati verò sunt in hac Patrum definitione Pelagiani, Armeni, Albanenses & alij, si qui fuerunt, qui negârunt peccatum originale. Vega de natura & legis imbecill. lib. 2. cap. 6. §. Et probauit. The Lutheranes (saith he) do not differ from vs (so farre as I know) in any point concerning [Page 645] the doctrine of originall sinne: but the Protestants do teach in their confessions, Apologies and other bookes, the doctrine of originall sinne constantly and Consonantly with vs: but those who were condemned in the Councell of Trent, were the Pelagians, and Armenians, and Albanenses, and all others who denied originall sinne. Who now seeth not the prauitie of these Accusers? whom it might haue become to passe by the Protestants maner of exaggeration of originall sinne, in making it the greatest sinne; and rather to haue controlled some of their owne men for diminution, in making it the Taperus tom. 1. pag. 36. dixit pecca [...]um originale non esse propriè, sed abusiuè p [...]ccatū.—& Costerus in Euchirid. Dicimus peccatum hoc originis omniū peccatorum reatu minimum: quia minimū habet ex voluntate, quae est fons & origo peccati.—Andrad. lib. 3. aduers. refut. Conc. Trid. Poenitentia verò, quae propriam operationem necessariò exigit, etsi originali peccato adniberi possit: qui tamen necessariam esse du [...]it, Originalis peccati nomen non satis perpendit. Teste Pelarg. Iesuitis. loco sexto. least sinne, yea and also (properly) no sinne.
THE NEXT ROMISH ACCVSATION Of Pelagianisme; concerning the nature of all sinne; and whether euery sinne be in it selfe mortall or no.
Secundò Pelagiani dicuot omne peccatū esse mortale: ita refert D. Hieron. l. 2. contra Pelag. Bellarm. cap. 9. de notis. §. 14. Pelagiani. Hunc errorem docent omnes Sectarij, Lutherus, Caluinus, &c. Ibid. The Pelagians say, that euery sinne is mortall, as S. Hierome relateth: And this is the error of all Protestants.
THE PROTESTANTS APPEALE: According to the testimonies of their Romish Aduersaries.
SECT. 3.
5 In the place of S. Hierome, (the onely witnesse brought in to proue the Pelagians guiltie of an heresie, in this article) there appeareth nothing to that purpose. S. Augustine, who is called Malleus haereticorum, that is, the Mallet against heretikes, beateth the Pelagians vnto dust, yet neuer layeth he any such thing to their charge. Nay their owne Romish relators of heresies, namely Alphons. haeres. Castro, and Prateolus Elench. Sect. Prateolus, with those whom this later citeth, as Lindane, Staphylus and Hosius, in the discouering of the Pelagian doctrine, and all destinately bent to intitle Protestants in any heresie, haue bene in this point altogether silent: which we take to be a sufficient conuiction of our Accuser, for feining an old heresy. And that it is also no heresie, but an orthodoxal truth, most of their owne Authors haue See aboue. alreadie auouched. According to our promise we returne vnto
The Romish application of the distinction of mortall and veniall sinnes, confuted.
SECT. 4.
6 Seeing that the Romanists will be called Catholikes, in confessing that no man can liue without sinne in this life, how shall they brand Protestants with the name of heretikes, for saying that it is impossible to keepe the law? The onely answer that their D. Quòd autem Augustinus sem per loquatur de solis venialibus, quoties fine peccato neminem iustorum esse docet, perpetua eius doctrina ostendit toto ferè 2. lib. de pecc. merit. & remiss. & toto lib. 3.—Ex hac ergo distinctione diligenter notandum est, neminem quidem sic posse legem adimplere, quin venialiter peccet quàm saepissimè. Stapleton. doctr. prin. l. 6. de perfect. iust. cap. 5. Stapleton vseth, and which he would haue vs to [Page 646] marke diligently, is, that none can fulfill the law of God without veniall sinnes. Then say we, they must confesse together with Protestants, an impossibilitie of an absolute performance of the law. No, saith their Cardinall: Et quia quod non est perfectè voluntarium, hoc ipso etiam non est perfectè contra legem, nisi materialiter: proptereà rect [...] dicunt▪ Theologi, peccata veniala, euiuscunque tandem generis [...] ▪ sint, non esse contra legem, sed praeter legē. Quod totum etian. hac ratione confirmari potest: Si peccatum veniale perfecte ac propriè esset contra legem, sequeretur, hominem iustum, statim atque vnum peccatum veniale commisit, esse verè ac perfect [...] legis praeuaricatorem, & per hoc reum omnium coelestium praeceptorum, iuxta illud Apostol [...] lacobi: Qui offendit in vno, factus est omniū reus. Bellar. l. 1. de amiss. grat. cap. 11. §. Denique. Because veniniall sinnes are not perfectly voluntarie, therefore are they but onely praeter legem, besides the law, and not formally contra legem, contrary vnto the law. Confessing that if that which they call veniall sinne, be by nature properly mortall, then the offending in one veniall doth make a man guiltie of transgression of the whole law: and consequently doth inferre an impossibilitie of keeping the law.
7 Wherefore it concerneth vs onely to proue that the veniall sinne is not praeter, besides, but euen contrà, contrarie vnto the law of God: if yet we neede proue that which their owne Doctors confesse, as namely their Iesuite Dicendum verò est, vt docuerunt Durandus, Caietanus, Vega; Veniale peccatum esse quidem contra legem. Azor. Ies. Instit. Moral. part. 1. l. 4. c. 8. §. Dicendum. Azorius, guarded with the consent of Durand, Caietane, and Vega, he might haue ad [...]ed D. Stapleton) who teach, that we must say, that the veniall is contrary vnto Gods law. Which opinion Distinguunt & alij peccata venialia à mortalibus, quòd haec contra mandata sint, illa verò leues quaedam culpae duntaxat praeter ipsa commissae.—Verùm hanc senten [...]iam pe [...]ulti Scholastici impugnant, & contra mandata illa esse affirmant. Eorumue sentententia communior nunc videtur in Scholis. Vega de Iustif. l. 14. c 13. initio. Vega (who liued in the time of the Councell of Trent, and was an actor therein) called the more common iudgement of the Schoole-men. And it standeth vpon an inuincible reason, which their Iesuite Valentia acknowledgeth, to wit; Nam vbi lex non est, neque praeuaricatio legis, inquit Apostolus. Et id o Dauid praeuaricantes reputauit omnes peccatores terrae, quoniam ne intelligi quidem peccatū potest, quod non sit legis alicuius tran [...]gressio. Greg. Val. Ies. de diff. vet. & nouae legis, part. 2. c. 2. §. Denique. No man can conceiue of sinne, but as it is a transgression of the law. And can there be a proper transgression of a law, which is not formally contrary vnto the law? Therefore doth their Vega wish men to Et decet vbique vt nostros sermone, & Scripturis, & sanctorū Patrum verbis attemperemus. Idque vt faciamus, imprimis statuendum est, peccata venialia esse proprie & simpliciter peccata. Sunt namque actus mali simpliciter, quippe qui voluntarij, & circa materiam indebitam, & à recta [...]atione deuiant ac dissentiunt, & poena & reprehensione digni [...]ure apud omnes censentur: Et absolutè concedendum est, non solùm propter ea non amari Deum, neque placere nos Deo; sed étiam quicquid quidam magnus Doctor incauté dixc [...]it, displicere illa Deo, & propter ea verè Deum offendi. Vega quosuprà, §. Et decet. frame their speeches according vnto Scriptures, and the words of ancient Fathers, by accounting veniall sinnes properly and absolutely sinnes simply euill, because they are voluntarie, and do certainly displease God. VVhich diuerse others our learned Aduersaries haue See aboue. confessed to be (although by the mercie of God veniall) yet in their owne nature mortall.
8 So now this their onely refuge, in distinguishing veniall and mortall, by praeter and contrà, like Ionas his gourd, is perished by the shine of the confessed truth, and consequently the article of the Protestants is established. For if none (as all confesse) can liue without sinne, and that euery sinne is a formall transgression of Gods law, and euery transgression morall is in nature mortal, then cannot any possibly be an absolute fulfiller of the law of God. Which lesson our Aduersaries may partly learne frō the shauē beards of their Priests, wherein they will haue vs to obseruea morall signification, to wit: R [...]dendi baibae rationem Beda in Esdrae commentarijs institutam esse dicit àd humilitatis recordationem, scil. ne Deo dican homines magn [...]tudine aut multitudine virtutum suarum▪ in superbiam extollantur. Nam cum barba, quae vitilis sexus & aetatis est index, fortitudinem, prudentiam, aliasue virtutes significet perfecto viro dignis; idcirco eam sancti viti abscindere vel abradere iubentur, vt ex hoc intelligant, oportere eos omnem propriae virtutis considentiam abijcere, & meminisse virtutes suas, quamtum libet magnas & multas, vitijs esse permistas, & proinde paucas esse ac paruas, aut serè nullas, si diuino aequitatis examine discutiantur, dicente Dauide, Non intres in iudicium cum seruo tuo, Domine, quia nullus viuens in conspectu tuo iustificabitur. Sixtus Senens. S. Bibl. l. 5. Annot. 244. §. Radendi. Whereas a beard being proper to the man, betokeneth manhood, wisedome, and other worthie vertues; [Page 647] the shauing of them away doth put them in mind, that they are not to place consi [...]ence in their vertues, but to remēber, that although they be many and notable, yet are they mingled with vices; and therefore are they to be accounted little and few, or almost none at all, if they be examined by the exact rule of Gods iustice. To conclude, the Romanists in discerning of venials, do resolue, that the Si docti dubitant de aliquo, securior pars in conscientia est eligenda: securior áutem pars est, agnoscere culpam, vbi non est. Binseldius Enchirid. Theolog. Pastoral. part, which is more secure in conscience, is to be chosen, & this to be the securer part, to acknowledge a fault where there is none. By the same rule the doctrine of Protestāts who rather iudge their sinne to be mortall, is proued to be more secure & safe.
CHAP. XXIII.
THE For from the Lampetians the Protestants haue bene freed already. See aboue lib. 2 cap. 1. of Vowes. As also from the Cardinals namelesse [...]ereticke in the matter of the Eucharist. See aboue. LAST ROMISH ACCVSATIONS.
From the Nestorians, concerning the Natures of Christ.
Nestoriani docuerunt in Christo duas esse personas, & duas naturas.—Hoc docet Theodorus Beza siue ex ignorantia, siue ex malitia: qui in libro de hypostatica duarum in Christo naturarum vnione, dicit, se duas in Christo vniones hypostaticas ponere, vnam animae cum carne, alteram diuinitatis cum humanitate. Bellar de notis, cap. 9. §. 15. Nestoriani. The Nestorians taught, that there were two natures and two persons in Christ: so doth [...], teaching two hypostaticall vnions in Christ. Item videtur suffragatus Nestorio Calumus lib. 1. instit. cap. 13. siquidem ibi rect 9. 23. & 24. inter personam Filij Dei, & personam Mediatoris non obscurè d [...]stinguit Valent Ies. tom. 4. disp. 1. q. 2. [...]unct. 2. Caluine also seemeth to fauour Nestorius: and Luther sau [...]ureth both Nestorius and Eutyches; yea Caluine teacheth Nestorianisme. c Sed etiam Nestorio & Eutycheti Lutherus plurimùm fauet:—nam ait imperitos quosdam Christum f [...]cere hominē omnipotentē. Quid a [...]tē est aliud, non esse Christum hominem omnipotentem, quàm non esse Christum hominem Deum; [...]ed esse duas in Christo personas, cum Nestorio? In libro verò de Concilijs, Mihi, inquit negotium fuit cum Nestorianis, qui p [...]rtinacissimè contra me disputabant, quòd diuinitas Christi non possit pati.—Ergo si Luthero diuinitas patitur,—quis non videat à [...]uthero Christi naturas cum Eutychere con [...]undi? Bellar. praes. in controuer. de Christo, §. Quid quod. d Sic Caiuinus lib. 1. cap. 13. §. 9. 23. 24. duas in Christo distinguit personas. Coc [...]ius Thesaur. Cath. Tom. 1. lib. 8. act 3. Tit. Nestorius.
THE PROTESTANTS APPEALE: Iustifying the accused by their owne direct Protestations.
SECT. 1.
BEza protesteth against the Nestoriās, saying, Fatemur personam Filij ab ipso momento, quo caro ipsius con [...]epta fuerit, vnitam fuisse humanae naturae inseparabiliter, ita vt non sint duo filij Dei, sed vnus Christus Iesus, verus Deus, & verus homo. Beza confess. art. De Iesu Christo. cap. 22. We cōfesse the person of the Sonne from the moment of his conception of flesh, to haue bene vnseparably vnited vnto the humane nature, so that there are not two Sons of God, but one, euen Christ Iesus, true God and true man. And againe: It is manifest obstinacie of error in them who either confound the natures of Christ, with Eutyches; or distract them with Nestorius.
2 Caluine protesteth against the Nestorians, as against furious & phreneticke spirits, saying in detestation of them: Furiosi & phrenetici spiritus attributa humanitatis Christi arripiunt, ad tollendam diuinitatem, quae verò de vtraque natura sic coniunctè conueniunt, ad tollendam vt [...]amque; id verò quid aliud est quàm contendere Christum non esse hominem, quia Deus est, nec Deum, quia homo est; nec vtrumque, quia Deus est homo, vnitis scil. non confusis naturis constans. Procul abigendus est à nobis Nestorij error, qui Christi naturam distrahere potius qu [...]m distinguere volebat. Caluin. Inst. de hoc artic. [Natus ex Virgine &c.] Away with the error of the Nestorians, b Manifesta est pertinacia eorum, qui Christi naturas cum Nestorio dissoluunt, vel proprietates cum Eutychere confundunt. Beza epist. dedic ante Nou. Test. [Page 648] who rather distract than distinguish the natures of Christ, against the expresse voice of Scripture.
3 Luther protesteth against the Nestorians, saying: I was in a contention d Cō [...]essed aboue in the accusatiō by Bellarmine, lit. c. with the Nestorians, who did most obstinately affirme, that the Diuinitie of Christ did not suffer. All these three who haue bene accused of the heresie of the Nestorians, do renounce & condemne their opinion as the doctrine of phrenticke and obstinate heretikes. Wherefore we appeale to the conscience of any man, to iudge whether the forcing of obscure sentences of men should preponderate in iudgement, and preuaile against their plaine protestations; and whether such Accusers might not by thus doing iustifie them, who accused that iust one for saying, Matth. 26. 61. I can destroy the temple, which they interpreted of the temple of stone, but he meant of the temple of his bodie? Yet is not Luther fully acquitted, we therefore exhibite
A iustification of Luther in the point of Eutychianisme, by the testimonie of his Romish Aduersaries.
SECT. 2.
4 The Nestorians and Eutychians were as opposite as East and West, the latter confounding the distinct natures of Christ, which the Nestoriās distracted: yet hath the Accuser condemned Luther both for a Nestorian, and an Eutychian: not vnlike the man, who being asked where the wind stood, answered, East and by West. But Luther hath alreadie freed himselfe from Nestorianisme.
5 In that which is vrged for his conuiction of Eutychianisme, Bellarmine. See aboue in the Accusation, lit. c. in marg. And Coccius, Eutyches asserebat diuinitatem verbi natam, passam, mortuā. Thesaur. Cathol. lib. 8. art. 3. Tom. 1. Diuinitatem pati, and Diuinitatem natam esse, his Romish Aduersaries will iustifie him in their owne Pope: for At, inquis, Vigilius & Cyrillus orthodoxi scriptores, clauis diuinitatem affixam, & impassibiliter passam esse affirmant. Sed certissimum est, Vigilium diuinitatem pro Deo ipso dixisse [...] quia ea quidem ratione impassibiliter passus esse dici potest, quia cum idem passus sit carne & humanitate, nihil tamen aut passus est, aut pati potuit diuinitate, Greg. Valent. lib. 2 contra Vbiquit. cap. 1. §. At inquis. both Cyrill and Pope Vigilius, who were orthodoxall writers, affirmed (saith their Iesuit Valentia,) Diuinitas Christi passa est, that is, The Diuinity of Christ suffred impassibly, being nailed vnto the Crosse: but it is certaine (saith he) that Vigilius by Diuinitie, or godhead, did meane God. So likewise where S. Augustine doubted not to say, that the diuine nature was borne of the humane nature, their Iesuite Suarez easily discerneth a diuine truth in the speech, saying that Dicit Augustinus, Natura aeterna atque diuina, non nascitur ex humana natura, nisi secundum veritatem naturae humanae [ex quo effici videtur, diuinam naturam concipi:] Respondeo, proptèr identitatem, quae in diuinis est inter naturam & hypostasin, quandoque natura ponitur pro persona, vel hypostasi. Et secundùm hoc dicit Augustinus: Naturam diuinam esse conceptam, & natam, quia seil persona Filij est concepta & nata secundùm humanam naturam. Aquinas part. 3. q. 35. art. 1. Meritò dicit Thomas, esse hanc improptiam loquutionem, & piè explicandam. Suarez in eum locum Thomae, Tom. 2. S. Augustine respecting the Identitie, which there is betweene the nature and the person of Christ, putting the nature in stead of the person, did say that the diuine nature was conceiued and borne: which Aquinas called an improper speech. Marke we now what a distorted creature an irregular affection is: Augustine said, The diuine nature was conceiued: Luther said, The Diuinitie was borne of the Virgine: both speeches are equiualent, and the one is fauoured, by taking it for an improper speech, the other is condemned as sauouring of a grand heresie. Againe, Luther said, Diuinitatem pati, and their owne Pope Vigilius said, Diuinitas passa est; the phrases are all one, and yet lo Vigilius was therein an Orthodoxe, and Luther is a damned heretike.
[Page 649] 6 When we see this, we maruell not why Luther in his time being bandied among such kind of racketers, did often say, Interim illud etiam nôris, si iuxta pronunciatum tui B [...]patris Martini Lutheri sc [...]leratum est, cum noueris pium & sanum esse alicuius sensum, ex verbis incommodè dictis statuere errorem Vt re [...]rt Tannerus Ies. Relat. Hunn Exam. cap 13. §. Sed quia. pag. 129. It is a lewd wickednesse to fashion an errour of such incommodious speeches, the meaning whereof thou thy selfe knowest to be godly and sound. We rather maruel with what boldnesse they du [...]st so falsely charge Luther with that heresie of Nestorianisme, which their owne Valla said was truly imputed vnto their owne Neque aliquem sua dignitas ab increpationibus tutum reddidit, quae Petrum non reddidit, multosue alios codem praeditos gradu; vt Marcellum, quòd Dij [...] libâilet; vt Ce [...]stinum, quòd cum Nestorio haeretico sentiret. Valla de Donat. Constant. apud Fascic. rerum expetend. & fugi [...]id. sub init [...]um. Pope Celestine; especially if we consider (supposing that both Luther and Celestine had bene guiltie of the same heresie) that yet the danger is greater on their parts than on ours: for Luther among Protestants, is but one of all; but a Pope among the Romanists, is all in all.
THE CONCLVSION Of the Romish Accusations.
Has haereses, quae damnatae sunt ab Ecclesia, quae fuit primis 700 annis,—cum aduersarij nostri pro articulis fidei habent; sequitur eorum doctrinam conspirare cum antiquis haeresibus. Bellar. lib. 4. de notis Eccles. cap. 9. in fine cap. Seeing that our Aduersaries hold th [...]se ancient heresies for Articles of faith, it followeth, that their profession is hereticall.
THE CONCLVSION OF THE PROTESTANTS IVSTIFICATION.
SECT. 3.
7 We haue hitherto seene a [...], a maine distance betweene the profession of Protestants, & the doctrine of the heretikes, vnto whom they haue bene resembled: differing as much See aboue cap. 16. from Simon Magus, and the Eunomians, as do a liuing & dead faith, or an obstinate and a penitent sinner: Cap. 17. as much from the Florini, as, God did, & God did not create euil: as much Cap. 18. Sect. 3 from Proculus as sinne reigning, & sinne rebelling in the regenerate: as much Cap. 19. from Seruetus, as embracing from burning: as much Cap. 20. from the Tritheits, as approuing & condēning: as much Ibid Sect. 3. from the Arians, as reiecting all traditions, & allowing some: as much Cap. 21. from Iouinian, as virginity corrupted, and not corrupted: as much Cap. 22. from the Pelagians in the first point, as Originall corruption is no sinne, & It is a great sin; & also in the second Ibid. Sect. 4. of sinnes called veniall, as to say, they are not veniall by grace, from saying, that they are venial in their owne nature: as much Cap. 18. from the Peputians, as a woman from a man: as much Cap. 23. from the Nestorians, as to professe and defie. Besides the obiection of Cap. 17. Sect. 2. Origenisme, in saying the Image of God was lost in man: or of Cap. 19. Sect. 2. Manicheisme, in censuring the sins of the old Patriarches: or of Cap. 20. Arianisme, concerning the excellency of the Father: wherein Protestants haue bene iustified by the confessed suffrages of ancient Fathers; and thereby their distance from the pretended heretikes is found to be no lesse than errour and truth.
8 By all these we discerne the maligne humour of the Accusers, who whilest they cōtend to cōdemn Protestāts in their innocēcy, do but like those gropers who Gen. 19. (ought for to apprehend Lot, but could not truly find the doore. Wherfore [Page 650] we may wel thinke, that as it was wisdome, and (it may be) conscience in the Apologists to omit these other heresies: so it was cunning in them to say, We omit them. After this so necessarie digression, we returne to the Apologists.
CHAP. XXIIII. Of some Romish heresies.
THE ROMISH APOLOGIE:
Secondly, we do hereunto adde in further demonstration, that whereas on the one part our learned Aduersaries are not able to shew, that any of the Cath [...]like writers of those af [...]resaid 160. yeares, did note or charge the then Bishops of Rome with Innoua [...]i [...]n or cha [...]e of faith; so againe we on the contrarie are able to giue particular proofe, how that the Cath [...]like Fathers of those same times, In those times was Leo the first, Bishop of Rome, begin [...]ing anno 440. and continuing Pope 21. yeares: (teste Anastasio de vitis Rom. Pontific.) of the communion which other Bishops of that age professed to haue with him, reade Leo Epist. 39. & 41. c. 1. and the Epistle of I heodoret (a Graecian) to Leo, and see the Centurie writers, Centur. 5. c. 7. Col. 774 circa & post med. & col. 775. initio, & vide concil Chalced act. 1. 2 & 3. Hilla [...]ius was Bishop of Rome anno. 461. of the like Communion of faith had with him: vide Epistolas Tarraconensium Episcopor it ad Hillarium in 1. tom. concil. Felix the third was Bishop of Rome anno 483. of the like communion professed toward him: Vide Epistolā Anastasu Patriarchae Hierosol. ad [...]elicem Papam. Hormisda was Pope anno, 514. and continued so about 9. yeares: Of the like communion had with him: Vide Iohannem Patriarcham Constantinop. in Epist. ad Hormisdam, in 1. tom concil. inter Epistola [...] Hormisdae. & vide ibidem rescriptum Hormisdae ad [...]piscopos Betic [...] prouinciae: & Epistolam Iustini Imperatori [...] ad Hormisdam, & [...] pistolam possessoris epis [...]opi a [...] Hormisdam, & vide concilium habit. in Epiro ad Hormisdam, extat apud Baronium. Boni [...]a [...]e the second was Pope anno. 530. of the l [...]ke communion had with him: Vide Epistolam Eulalij Carthaginenjis ad Bonisaction secundum: & vide Centur. 6. c. 10. [...]ol. 670. Siluirius was Pope anno. 535. of the like communion had with him: Vide Epist [...]lam Amatoris episcopi ad S [...]uerium. And see [...]iberatus in breuiatio cap. 22. Vigilius was Pope anno. 537. of the l [...]ke communion had with him Vide Epistolam [...]tychij Patria [...]he Constantinop. ad Vigilium, & Epist lam Syno. l. M [...]suestan. ad Vigilium. Also the 2. Councell called Turonense, anno. 570. can. 21. and the 1. Councell of Brach. c. 22. & 23. anno. 572. professed like Communion with the Romane sea Gregor [...]us primus was Pope anno. 590. of like communion had with sam Vide Epist [...] lam Iohannis Episcopi Rauennaten [...]is ad Gregorium inter Epistolas Gregorij l. 2. indict. 11. ep. 55. & Is [...]dorum in Praesa [...]. in [...] concillorum: & vide Centur. 6. col. 677. 678. 679. & 687. line 4. 5. 6. &c. This Gregorie was Pope within two yeares or lesse e [...] the last yeare now in question. and of the times next The Bishops of Rome in the times next praecedent were, Innocentius, Zozunes, Boniface, and Celestinus: of the communion had with Innocentius, Vide Epistolam Chrisostomi ad Innocentium, & Palad [...] in vita Chrisostomi, & vide Epistolam Concilij Mileuitani ad Innocentium, & Epistolam Concilj. Carthag. ad Innocentium. And concerning the other threee Bishops of Rome, see heretofore page 40. in the margent at the letter c. sine: & vide Epistolam Cirilli Alexandrini ad Coelestinum. A little before them was Pope Damasus: of the communion had with him reade I herom. Epist. 57. ad Damasum: And see the further communion had betweene Damasus and the Greeke and I atine Fathers specially reported and confessed by Crispinus in his booke of the state of the Church. pag. 137. before, and after Concerning the reuerend estimation had of the Romane sea in the times next after the aforesaid 160. yeares, it is generally confessed: yet for more certaintie reade the Centurie writers, Cent. 7. c. 10. and how reuerently this our nation of England thought as then thereof, Vide Bedam in hist. l. 2. c. 8. &c. 10. &c. 17. & 18. & 19. the same, professed to reuerence and ioyne in communion of faith with the then Romane Bishops.
THE PROTESTANTS APPEALE: Noting Romish heresies in ancient Popes, before the foresaid 160. yeares: by the confession of our Aduersaries.
SECT. 1.
FAlse accusations (as S. Basil saith) do oftentimes reuerberate, and eccho vpon the Accusers themselues; which peraduenture may be verified in our Romish Aduersaries, who whilest they call Protestant, [Page 651] heretikes, may heare the same voice reflecting vpon their owne Popes: which, by this their demonstration, we are compelled to reueale, both in the first 440 yeares, which were before the foresaid 160, (which maketh vp 600) as also in the yeares next after the same. Of the first sort.
2 Pope Scribit Tertullianus in libro contra Praxeam, Rom. Pontisicem agnoscentem prophetias Montani, & ex ea agnitione pacem Ecclesi [...]s Asiae, & Phrygiae inferentem, à Praxea fuisse persuasum, hteras pacis reuocare, quas iam emiserat.—Quare Rhenanus in annot. ad Tertull. ponit hoc loco in margine, Episcopus (meaning Zepherinus) Montamzat. Et paulò p [...]st: Zepherinus liued about the yeare 198, and is noted by Tertulli [...]n to haue acknowledged the prophecies of Montanus, that is, (as their Rhenanus expoundeth it) was a Montanist. But our aduersaries professe Respondeo, non esse on ninò fidem habendam Tertulliano in hac parte quandoquidem ipse Montanista erat.—Credibile est Zepher num persuasum fuisse—fals [...] de illis erroribus accusatos fuisse Montanistas.—Hoc autem non est e rare circa fidem, nec Montanizare, vt mentitur Rhenanus, sed errare circa personā, id quod multis alijs sanctis v [...]ris accidit. Bellar. l. 1. de Rom. Pont, c 8. §. Sextò, &c. not to credit Tertullian herein: and Rhenanus they do discredit, and slatly giue him the lic. Whose testimonie notwithstanding may seeme more credible, because our Aduersaries haue nothing but a coniecturall Credibilitie to oppose against it.
3 Pope Marcellinus (who liued Anno 296) is recorded in ancient histories to haue committed Idolatrie: which their Fatemur siquidem fieri posse vt Petri successor idola colat (quod B. Marcellinum secisse aiunt) & apud se fortè de fide non rectè sentiat, adeó que dia [...]olicis artibus operam nauet:—sed id constanter negamus, Vica [...]ios Christi, Petriue successores Romanos Pontifices, vel haeresin docere alios posse, vel errorem proponere. [...]s [...]erus. I [...]s. [...]nchirid. cap 3. pag. 137 §. Fatemur. Iesuite granteth might happen vnto their Pope; but yet that any Pope did, or could euer teach others any heresie, this (saith he)) we constantly denie. As though the publike practise of Idolatry were not in it selfe a profession of the most diuellish heresie. Therfore did their Cardinall Bellarmine shew, although lesse constancie, yet more policie, who when he had Concessimus S. Marcellinum idolis sac [...]ificasse. Sed non videtur [...]d o vnino certum. Bellar. Recog. lib. de sumin [...] Pont. pag. 20. §. Eodem. confessed the idolatrous fact of Marcellinus, did afterwards call the truth of the storie into question.
4 Pope Liberius liued in the 350 yeare, concerning whose heresie we haue the testimonie of these ancient O [...]. Athanasias verò & Hieronymus locis citatis ap [...]tè dicunt, eum taedio exilij inflexum tandem fuisse ad subscriptionem haereseos: quibus addi potest Hilarius qui in lib. aduersus Constant. ita loquitur: vertisti deinde vsque ad Romam bellum tuum, eripuish illine Episcopum, & ô te nuserum, qui nese [...] an virum maiori impretate relegaueris, quàm remiseris. He answereth:—Athanal. Hilar. & Hicron. authores sunt tum an [...]iq [...]o [...]es, tum grauiores caeteris, & rem non dubiam. sed vt certam, & exploratam narrant. Praeterea legi ipse epistolas [...]berij manuscriptas ex Vaticana [...]bliotheca, quae partim ad Imperatorem, partim ad Episcopos Orientales scriptae eraut, in quibus satis apertè significabat, se tandem Imperatoris voluntati acquiescere voluisse. Ad haec, nisi fateamur, Liberium aliquo tempore defecisse à constantia in fide tuenda, cogimu [...] [...]elicem 2. qui Liberio viuente, Pontificatum g [...]ssit, à numero Pontificum excludere, cùm tamen hunc ipsum Felicem, vt Papam & M [...]rtyrem Ecclesia Catholica veneretur. Bella [...]. l 4. [...] Rom. Pont. c. 9. §. Athanasius He then qualifieth it saying, that he did su [...]scribe vnto heresie, but interpretatiuè, that is, only by subscribing to the condemnation of Athanasius. Fathers, to wit, Athanasius, Hierome, and Hilary noting him to haue subscribed vnto the heresy of the Arians. Our Aduersaries would haue vs thinke that he did not directly subscribe, but by his outward communion with the Arians, and consenting to the persecuting of Athanasius, (Athanasius Columna Ecclesiae aduersus Haereticos. Posseuinus [...] Apparat. Tit. Athanasius. who was the pillar of the Catholike Church, and the principall aduersarie against those heretikes) he caused men to thinke that he had giuen his subscriptiō vnto that heresie: insomuch that the fame went thē for currāt Secundum igitur eam famam de Liberio longè latèque sparsam Hieronymus tradidit ipsum haeresi subscripsisse. Baron. anno 357. num. [...]5. T [...]m. 3. euery where, that Liberius had subscribed vnto Arianisme. And not this only, but that the thē Romane Catholicks Tamen quòd adeò turpiter Constantio concessisset, pl [...]imùm ab se animos abalienatos inuenit: sicue qui Felicem antea abhorrebant, vitataue eius communione, inhaerentes erant Liberio, re audita, ab eo deficientes, Felici Catholicae fider vexillum extollenti sese iunxerunt: à quo tempore coepit Felix, ante schismaticus, haberi iam ab illis legitimus Rom. Ecclesiae Pontifex: existimatusue Liberius, ob manfestam cum haereticis communicationem ex epistolis ab eo scriptis de conniuentia cum Arianis, à communicatione Catholicorum prorsus extorris: impossibile esse iudicantibus cunctis, eundem Liberium communicare posse haereticis atque Catholicis. Cùm igitur adeò manifestè constaret de eius communione inita Sirinij cum haereticis, ex eo ipso necessariò videbatur exclusus a communione Catholica, atque ob id etiam à Pontificatus functione penitus alienus. Baron. ibid. num. 57. renoūced Liberius, & adhered vnto Felix as vnto [Page 652] their lawfull Pope: Tametsi enim Liberius haereticus non erat, tamen habebatur, propter pacem cum Atianis factam, haereticus, & ex ea praesumptione meritò potuit [...] Pontificatus abrogari, non enim homines tenentur, aut possunt corda scrutari: sed quē externis operibus haereticum esse vident, simpliciter haereticum iudicant, ac vt haereticum damuant. Bellar. l. 4. de Rom. Pon. c. 9. §. Post. because they examining him onely according to his outward behauiour, did simply iudge him to be an heretike. This is the best and fauourablest answer that either Bellarmine, or Baronius, the chiefe Aduocates for Liberius, could returne vs in his behalf. But we say that he was actiuely an heretike, and euince this from the sentence of the Fathers: Hierome saying, that Et in hoc habebatur detestabilis (Fortunatianus) quòd Liberium Rom. vrbis Episcopū, pro fide ad exilium pergentē, primus solicitauit, ac fregit, & ad subscriptionem haereseos compulit. Hieron, Catalog. Eccles. Tit. Fortunatianus. Tom. 1. he did subscribe; See the obiect, aboue at the letter, c. Hilarie, and S. See the Confession of Cusanus at the letter, m. Augustine intimate, that as he was exiled by the Arians for resisting the Arian heresie, so was he by them recalled againe, and freed, because he subscribed vnto it. Cùm Liberium Imperator reuocàsset, praesentibus Legatis occidentis, [...]. Sozom. l. 4. c. 14. after the Greeke. c. 15. Sozomen expresseth the subscription, euen a confession, that Christ was not [...] and consubstantiall with the Father; which is the ranke poyson of Arianisme.
5 Secondly their owne Romish Doctors, viz. Cardinall Et licet Liberius Papa tunc, qui (vt scribit August. contra Crescent. Arianaesectae se subscripsit) licet resisteret in principio, & propter hoc in exilium missus esset (& habetur elegans disputatio Constantij Imperatoris, & [...]iberij) redijt autem de exilio victus, &c. Card Cusanus concor. Cath. l. 2. c. 5. pag. 716. Cusanus, Cardinall Loco eius (Felicis) Liberius factus haereticus, substi [...]utus est. Turrecrem. Sum. de Eccles. lib, 2. c. 103. Turrecremata, Qui Imperatoris beneficio motus, cùm haereticis in rebus omnibus, vt quidam volunt, sentiens, illud tamen cùm Catholicis tenebat, haereticos ad fidem redeuntes non esse rebaptizand [...]s. Platina. in vita Liberij. fol. 50. Pontifex autem, tametsi cùm Arianis sentiebat, Ecclesias Dei quàm diligenter exornauit. Idem. ibid. Platina, Hi precibus suis apud Constantium, in Felicis inuidiam Liberio reditum ad vrbem confecere: quo ille beneficio commotus ex confesso A [...]anus, vt quidam scribunt, est factus. Anton. Sabellicu [...] Ennead. 7. lib. 8. cap. 36. Sabellicus, Hieron. in Chron. Sic ergo taedio exilij victus Liberius, & in haeretica prauitate subscribens, Romam quasi victor intrauit. Ex lib. Pontificum. Ab eodem die, persecutio in Clero ita vt intra Ecclesiam Presbyteri & Clerici necarentur Vincent. Burgund Epist. spec. hist. ad Greg. 14. l. 14. c. 11. pag 185. Venet. 1591. Ex gestis eorum. [...]usebius autem Presbyter vrbis Rom. coepit ipsum Liberium declarare haereticum, multi (que) per cius doctrinam communionem Liberij vitabant. Idem ibid. c. 12. initio. Vincentius, tell vs of his subscribing vnto the hereticall sect; of his being made an heretike, and by name an Arian; of his restoring to the Popedome by the helpe of the Arians, which was attempted not without the murther and martyrdome of Catholikes, who did resist: wherein we see the interpretation of his heresie written in bloud. Could euer visible Church require more visible demonstrations of an heretike, than these were?
6 Hauing so full and strong proofe against this one, we may more easily passe ouer the opinion of Pope Innoc [...]ntius the first (anno 402,) who defended it to be a matter necessarie vnto saluation, Sancto Innocentio vide quid respondeas.—Qui denique paruulos definiuit, nisi manducauerint carnem filij hominis, vitam prorsus habere non posse. August. Tom. 7. Cont. Iulian. lib. 1. c 2. col. 943. For children to receiue the Sacramēt of the Eucharist: which whosoeuer shal defend, is by their Councel of Trent (and that iustly) pronounced Siquis dixerit paruulis, antequàm ad annos discretionis peruenerint, necessariam esse Eucharistiae communionem, Anathema sit. Conc. Trid. Sess. 21. Can. 4. Anathema. And accordingly may we omit the pursuite of the iudgement of their Pope Anastasius the second (anno 497,) whom our Aduersaries themselues haue noted for one that Et Anastasium secundum huius nominis Pontificem fauisse Nestorianis, qui historias legerit, non dubitat▪ Alphonsus de Castro aduers. Haeres. l. 1. c. 4 pag. 7. b. fauoured the Nestorian heretikes, and Anastasius secundus, natione Romanus—Eodem tempore multi Clerici se à communione ipsius abegerunt, eò quod communicasset sinc Concilio Episcoporum, vel Presbyterorum, & Clericorū cunctae Ecclesiae Catholicae Diacono Thessalonicensi, nomine Fotino, qui cōmunicauerat Acatio [...] qui occultè voluit reuoca [...]e Acatium, & non potuit, nutu diuino percussus est. Gratian. Decret. part. 1. dist. 19. C Anastasius. had communion with them: for which cause he was forsaken of the Catholikes, and afterward suddenly Item nec facit ad propositum aduersariorū, quod legitur de Anastasio. in C. Anastasius. D. 19. & in Gloss. Quoniam licet ibi dicatur, quòd aliqui presbyteri recessissent ab eo, quòd cōmunicasset Fotino & Acatio; non tamen legitur quòd per vniuersalem Ecclesiam fuerit sententiatus aut condemnatus: sed benè legitur, quòd fuerit diuino iudicio percussus, & ita à Deo depositus. Turrecrem. Card, Sum. Eccles. lib. 2. cap. 103. striken with the hand of God, after his Abegerunt,—Sed contra 8. q. 4. [Nonne:] vbi dicitur, quòd ante tempus sententiae non possunt Clerici recedere ab Episcopo. Sed hic non recesserunt ante sententiam, qu ia inciderat in haeresin iam damnatam. Glossa in idem cap. Anastasius. fall into that heresie, which had bene formerly condemned. [Page 653] Him therefore we leaue, for we are now called to looke beyond the lists, and to proue
That after the prefined time diuerse Popes haue bene branded with the marks of heresie: from the testimonie of our Romish Aduersaries.
SECT. 2.
7 Pope Honorius liuing about the yeare 622, came not aboue 22 yeares after the 160 now limited and prescribed by the Apologists; concerning whom we finde the Romanists in a ciuill warre, as it were, fiercely battelling among themselues about this question, whether he were a Monothelite, or no. First, his owne Ob. Primùm, ex epistolis ipsius Honorij: extant enim duae epistolae Honorij ad Sergium, vna in 6. Synodo, act. 12. altera ibid. act. 13. in vti aque autē Honorius approbat doctrinam Sergij principis Monothe litarum, & iubet non debere dici, Christum duas habere voluntates, aut operationes. Bellar. l. 4. de Pont. c. 11 initio. Epistles are alledged against him: their Cardinall Bellarmine answereth, that Respondeo dupliciter: primò, fortasse illas epistolas esse confictas, & insertas Concilio generali ab haereticis; quòd enim hoc non temerè dicatur, patet ex co, quòd constat in 5. Synodo, fuisse à similibus haereticis insertas epistolas fictitias Vigilij Papae Rom. & Mennae Patriarchae Constantinop. Ibid. §. Ad primum. those Epistles perhaps were forged, and inserted by heretikes; which notwithstanding their Cardinall Baronius acknowledgeth to In promptu est, vt de eo integrari iudicium possit. & afferantur in medium caedem ab Honorio scriptae epistolae: vt ijsdem inspectis, an mereatur ex cis Honorius condemnari, quisque arbiter aequus accedens sententiam ferre possit. Extant illae ipsae integrae ijsdem actis intextae, & Dei magno beneficio conseruatae, vt qualis Honoriu [...] fuerit, ex ij [...]dem probe intelligi possit. Baron. Anno 681. num 29. haue bene preserued entire and perfect. Their next answer is, that the same Epistles Secundo dico. in epistolis istis Honorij nullum contineri e [...]rorem. Honorius enim in his epistolis confitetur, quod ad rem attinet, duas in Christo voluntates, & operationes: & solùm prohibet nomina vnius, vel duarum voluntatum, quae, tunc erant inandita, id que prudentissinio consilio. Bellar. lib. 4. de Pont. c. 11 §. Secundo. And Baronius at the letter, c. containe in them no error. As though such writings could be absolutely free from error, which the Answerer himselfe surmizeth to haue bene corrupted by heretikes. As for Bellar. quo suprà. his reasons for the clearing Honorius, they are such as may equally iustifie Sed iustè contrà eos tantūmodò hanc proferre, q [...]i non confitentur, quod probabiles Ecclesiae Patres confitentur: hoc est, duas ei [...]sdem atque vnius sicuti essentias vnitas inconfusè & in [...]i [...]sè, ita & aequali numero voluntates & operationes, diuinam dico & humanam: maximè eum, qui secundùm Deum suas, vt condecet, properat promulgare sententias.—Ab omni enim contagione haereticâ alienum consist [...]t verbum Orthodoxiae, quod sine dubio intransgressibiliter confiteri in confessione aeterna omnibus praecepit Dominus, dùm dicit,—Qui autem negauerit me, & sermones meos, negabo eum & ego coram Patre meo, qui in coelis est.—Ipse Paulus Constantinop. neque [...] qui cum eodem sentiunt, Cyrus, Pyrrhus, & Sergius.—Minimè praeuidentes, quontam per alterum aliud perimunt, hoc est, vnam ooperationem per hoc quod dicunt, nec vnam operationem assere [...]e, cum vnam voluntatē Christi dogmatizare no [...]cantur. Synod. Lateran. sub Martino Papa. 1. apud Surium pag 812. Tom. 2. S [...]e in the sixt Synod. Constantinop. Act 8. 9. whether there was not as much confessed by the Monothelite Matarius. Bellarmines next reason. At paul [...] infrà apertè praedicat vnam tantùm voluntatem his verbis, vndè & vnam voluntatem fatemur Domini nostri Iesu Christi.—Respondeo, eo loco Honorium loquutum esse solùm de humana natura, ac dicere voluisle, non fuisse in homine Christo duas pugnantes voluntates, vnam carnis, alteram spiritus, sed vnam tantùm, nimirum spiritus. Caro enim in Christo nihil absolutè appetebat contrà rationem. Hanc autem esse mentem Honorij, pla [...]um est ex ratione, quam reddit, Sic enim ait: Vnde & vnam voluntatem fatemur, &c Bellar. q. supra. c. 11. § At paulò. Honorius premised, Vnum esse Dei & hominum mediatorem, ex diuinitate & earne mirabiliter vnitū, vnū eundemq. in vtri q [...]naturis passum; then inferreth: Vnde & fatemur vnam voluntatē, speaking expresly of the two natures of Christ, diuinitie, and humanitie, not of the onely humanitie, and inferreth from thence vnam voluntatem, which is the heresie and the same argument which the hereticke Paulus Constantinop. vsed in the 13. Act. 6. Synod. Constantinop. (Paulus Constantinop.) Vndè & Deus dicitur passus, & silius hominis de coelo descendisse, propter illam, quae suprà recensita est, inseparabilem, & secundùm subsistentiam duarum naturarū vnitionem. Proptere [...] & vnam voluntatem Domini nostri Iesu Christi intelligamus, ne aduersitatem vel differentiam voluntatum in vna [...]ade [...] (que) persona Domini nonostri Iesu Christi adnectamus▪ aut eum sibi reluctantem doceamus. Apud Surium quo suprà. pag 997. Sergius, Cyrus, Pirrhus and others, who were then condemned for Monothelites.
8 Secondly, the sixt generall Councell of Constantinople is found to haue condemned Ob. Ex sexta Synodo Act 13. vbi damnatur Honorius tanquam hae eticus, & comburuntur eius epistolae, & in seqq. Actionibus omnibus repetitur eius damnatio. Bellar quo suprá. § Secundum. Honorius: The Cardinall (to remoue this brand of disgrace) [Page 654] contendeth to proue, that Ad secūdum ico, sine dubio Honorij nomen inter eos, qui damnantur à 6. Synodo, insertum esse ab aemulis Rom. Ecclesiae, & similiter quicquid aliud ibi dicitur contra Honorium. Hoc probo primò, quia hoc testatur Anastasius Bibliothecarius in historia sua ex Theophane Isauro Graeco. Bellar. ibid. §. Ad secundum. the name of Honorius was foysted into that Synode among the names of the condemned heretikes, by those who then enuied the excellēcie of the Church of Rome. Were those enuious ones heretiks? thē (Because Catholickes would haue bene as diligent to preserue them, as others to corrupt them.) could they not: were they Catholikes? thē they would not corrupt the Acts of their Councels, or suffer thē to be so much depraued: but so it is, that the integ [...]ity rather of Anastasius vpon the life of Honorius, is s [...] lent, but Anno 683 in vita Leonis 2. saith: Hic (id est, Leo secundus) suscepit sanctam sextam Synodum, quae per Dei prouidentiam nuper in regia vrbe celebrata est, Graeco cloquio conscriptam exequente, ac residente piissimo ac clementissimo magno Principe Constantino intra regale palatium eius, quod appellatur Trullus. Simul (que), cum eo Legati sedis Apostolicae, & duo Patriarchae, id est, Constantinop. & Antioch. atque 150. Episcopi▪ in qua & condemnati sunt Cyrus, Sergius, Honorius, Pyrrhus, Paulus, Petrus. nec non & Macarius, cum discipulo suo Stephano, sed & Polychronius nouus Simon, qui vnam voluntatem & operationem in Domino Iesu Christo dixerunt, vel praedicauerunt, aut qui denuò praedicaturi fuerint, aut defensauerint. Sed & nunc duae voluntates & operationes ipsius dispensatoris Christi, & Saluatoris Dei nostri dicatur, sicut eadem Synodus studiosissimè in Latinum translata declarat. Anastasius Biblioth. hist. in vita Leonis, Anno Christi 683. an hūdred & fifty Bishops, who in Trullo proceeded against the Monothelites, must suffer preiudice, thā that the credit of one Pope may be impeached.
9 Thirdly, supposing (for he might foresee the former answer would be thought too harsh) that the Synod of Constantinople had expresly by name condemned Honorius; he doubteth not to tel vs, that the Quodsi aliquis adhuc non possit adduci, vt credat corruptam esse 6. Synodum, is accipiat alteram solutionem, quae est Iohannis à Turrecremata, lib. 2. de Eccles. cap. 93 qui docet Patres 6. Synodi damnasse quidem Honorium, sed ex falsa informatione, ac proinde in eo iudicio errâsse. Quamuis enim generale Concilium legitimum non possit errare, vt neque errauit hoc 6. in dogmatibus fidei definiendis: tamen errare potest in quaestionibus de facto. Bellarm. lib. 4 de Pont. cap. 11. §. Quodsi. Synode erred not in a matter of faith (saith he) but in a matter of fact. But herein he remembreth not the Acts or Epistles of Honorius, wherby the Councel was induced to pronoūce him an heretike, & forgetteth also his owne assertion (which will teach him to recant this answer) wherin he said, If Ob. Caiaphas condemnauit Christum.—Alij Catholici respondent, quaestionem tantùm de facto fuisse, non de iure, viz. an Christus esset necandus. At quaestio illa, etiamsi de facto esset, tamen quaestionem de fide grauiss. inuoluebat, an Christus esset verus Messias. Bellar l. 2. de Conc. c. 8. §. Proponunt 2. in the Iewes proceeding against Christ, the question of fact, (viz. whether Christ were to be put to death) did containe in it a question of faith, to wit, whether Christ was the Messias or no; why must it not then likewise follow, that this matter of fact, in condemning Pope Honorius of heresie, did comprise in it this conclusion: Ergo, the Pope of Rome may become an heretike, (as well as Sergius, or Macarius, or any other of the Monothelites, who together with him were therefore condēned?) and consequently it contradicteth the now Article of the Romane faith.
10 If we aske why the graue Bishops of so famous a Councell should erre in that matter of fact, their Cardinall Baronius can readily and roundly answer vs, that the Councell Certè quidem Honorij epistola prius disqui [...]nda fuit, & tempus praesens, quo scripta est, considerandum, & ita de Honorio fuerat ferenda sententia. At cùm nullius poss [...]t erroris argui, vel haeresis nondum cognitae in suspicionem adduci: cerium est, calumnio [...]è & leuitèr admodum, sicut in [...]ssè. Honorium haereticum appellari. Baronius anno Christi 633. num. 35. did not examine the Epistle of Honorius exactly enough, but lightly and vniustly proceeded against him. Ceasse (good Reader) to maruell at this boldnesse, considering who it is that answereth thus, and for whom; a Cardinall for a Pope: otherwise the answer way seeme more than strange: except we shall thinke this one Cardinall, who now many hundred yeares after handleth this cause, to be better seene in the matter, than were the foresaid three hundred and fiftie Bishops, who liued at the same time, and tooke The Councell about the 22. day of March, do reade and discusse the epistle of Honorius. Act 12. and proceeded not vnto iudgement, before the 28. day, in the Act. 13. where they say▪ sixe daies deliberation about the Epistle of Honorius, which they said they had Se retractâsse Honorij epistolam, eamue vt alienam ab Apostolicis dogmatibus execra [...]i, & authorem cum ipsa. handled againe and againe, and in the end concluded an execution [Page 655] against both the foresaid Epistle, and the Author thereof.
11 In the third place is produced the seuenth generall Councell, pronouncing Honorius an Anathema: but their Cardinall Bellarmine doth quickly dispatch vs an answer: Ob. Te [...]tium ex 7. Synodo, act. vlt. vbi totum Concilium dic [...]t Anathema Honorio. Bellar. l. 4. de Pont. ca. 11. §. Tertiū. Respondeo, Patres septin ae Synodi—deceptos fuisse ex 6. Synodo, quae vel corrupta erat, vel per e [...]rorem Honorium damnauerat. Ibid. §. Ad tertium. This Councell was deceiued (saith he) by the presidence of the former Councell. That is to say (if it be truly interpreted,) the Fathers of this Councel did attribute more credit vnto the sixt Councel of Constantinople, than the now Cardinall will do.
12 Besides (which is the fourth obiection) p an eight Councell vnder Pope Adrian the second, doth acknowledge the former condemnatiō of Honorius In the answering vnto this, their Cardinal wil be cautelous: for, If we vnderstand (saith he) the actes of the sixt Synod as corrupted, then we say that Pope Adrian was deceiued by them: but if we hold thē to haue bene perfect, then are we to know, that granting (which the Cardinal denied) that Honorius had bene condemned in a Councell, yet doth he not call Honorius an heretike. And he addeth furthermore (which maketh more against Honorius) that the Easterne Bishops durst not condēne Honorius, without the consent of the Legates of Pope Agatho: nor this onely, but q Quartum ex 8. synodo, act. 7. vbi legitur, & probatur epistola Conc. Romani sub Adriano 2. vbi Pontifex cum Concilio asserit fuisse Honorium iudicatum post morté à Conc. 6 quia de haeresi accu [...]atus fuerat. Bellarm. quo supra. §. Quartum. Respondeo, Adrianum secundum cum Synodo Rom. non apertè dicere Honorium fuisse haereticum: sed solùm dictum ei fuisse Anathema ab Orientalibus, quia de haeresi accusatus fuerat. Vbi videtur Adrianus iccirco dixisse ab Orientalibus anathematizatum Honorium fuisse, quia sc [...]ebat ab Occidentalibus, id est, à Concilio S. Martini non fuisse anathematizatum. Addidit autem Adrianus, etiam in causa Honorij non fuisse au [...]os Orientales sententiam dicere in Honorium, nisi Rom. sedis consensus praecessisset, quia sciebat legatos Agathonis consensisse in damnationem Honorij. Atque haec quidem dicimus, si defendantur acta 6. Synodi tanquam integra. Nam si dicamus esse corrupta, respondendum erit, Adrianum deceptum fuisse ex deprauatis illis actis sextae Synodi. Bellarm. ibid. §. Ad quartum. (which is yet more) Hactenus Adrianus, vbi etiam addit, sententiam in Honorium l [...]tam ex Rom. Pontificis consensu fuisse. Id quod exploratum est in 6. Synodo generali, Act. 4. Canus locis theol. l. 6. c. vlt. pag. 213. b. Pope Adrian further addeth (saith their Canus,) that the sentēce which passed against Honorius, was with the cōsent of the then Pope of Rome.
13 In the fift obiection cometh in Pope Leo the second, Ob. Sextum ex Leone 2. qui in epist, ad eundem Imperatorem, quae habetur ad finem Concilij, eundem Honorium execratur, tanquam qui sedem Apostolicam sua haeresi contaminauerit. Bellar. quò suprà. §. Sextum. execrating Honorius for defiling the Apostolicall See with heresie. At this the Ad sextum dico, epistolam Leonis ab eisdem esse corruptam, à quibus corrupta est 6. Synodus. Siquidem epistola illa pars quaedam Concilij censetur, & cum ip [...]o Concilio circumfertur. Vel certè Leo sequutus est iudicium Legatorum Agathonis, ne disturbaret negotium iam confectum: sed non tenemur nos magis vnum Leonem sequi, quàm tot ali [...]s summos Pontisices, praesertim in quaestione de facto, quae ad fidem non pertinet. Bellar. ibid. §. Ad sextum. Cardinall (after some other Proued to be insufficient, because the Epistle is recorded as vncorrupt: In libro pretereà Pontificali refertur Leo secundus sextam Synodum suscepisse, in qua condemnati sunt Cyrus, Honorius. Melchior Canus loc. theol. l. 6. c. vlt. pag. 213 b. And concerning the Legates of Pope Agatho, it followeth in the next Obiection. insufficient coniectures) waxeth wroth with this Pope Leo: We are not bound (saith he) rather to follow Pope Leo, than other Popes (which Popes spake not any thing of Honorius) especially in a matter of fact. Well▪ [...]et this censure of Pope Leo in this matter of fact, thinking that a Pope had defiled the See Apostolike with heresie, doth crosse and contradict the now Romish faith, which teacheth that the Popes chaire was alwaies an infallible Oracle of truth.
14 There followeth the last obiection from the proceedings of the Legates of Pope Agatho, who being present in the sixt Synode, suffered (See aboue at the letter, q. not without the consent of the then Pope) the foresaid Cur igitur, inquies, Legati Agathonis non reclamārunt, cùm Honorius damnaretu [...]? Respondeo id factum esse ad euitandum mai [...]s malum: Verebantur enim Legati, si reclamarent, nè impediretur definitio rectae fidei, & non posset tolli schisma, quod annis 60. iam durauerat. Nam damnabantur in eo Concilio Patriarchae multi Constantinop. Alexand. Antioch. quorum successores non facilè acquieuissent, nisi etiam Honorius damnaretur, qui vnà cum illis accusatus fuerat. Bellar. quo suprà §. Cur igitur. False, for the Legates defended Pope Vigilius in the same Synod, act. 3. 12. & 14. because he was vniustly accused. therefore must Honorius be thought to haue bene iustly accused, because the Legates did not defend him. Honorius to be condemned [Page 656] in the Councell. The summe of the Cardinals answer is, that the Legates of the Pope chose rather that Pope Honorius should be condēned, than that they would disturbe the proceeding of the Councell against Sergius, and other heretikes; who would not willingly haue yeelded vnto the sentence of the Synode, except Honorius, who was accused of the same heresie, had together with them bene likewise condemned. In the which answer the Cardinall hath excelled himselfe, accounting it a Romish policie in some case to satisfie guiltie persons, by condernning an innocent. Which answer is, for iniquitie wonderfull, but much more for the incongruitie thereof, especially seeing that it proceedeth of that Schoole and prefession, which had rather all other Churches should be thought guilty in condemning, than to acknowledge one Pope (whom they make the vniuersall head of the Church) worthy to be condemned.
15 In conclusion, he professeth, in defence of Honorius, to oppose Ad septimū, ob [...]cio authores authoribus, plures paucioribus, & antiquiores recentioribus. Nam Maximus, qui tempore Honorij vixit,—Theophanes Isaurus,—Emanuel Calleca,—Honorium semper Catholicum fuisse testantur. Deinde Photius etiam Graecus, & Rom. Ecclesiae infestus, in libello de septem Synodis, vbi ad 6. Synodum venit, dicit damnatos fuisse.— Authors against Authors: but they be At de Honnrio nil dicit tale. Similiter Zonaras in vita Constant [...]m 4. re [...]crens nomina damnatorum in 6. Synodo, Honorium omittit. Quod idem facit Paulus Diaconus in vita eiusd [...]m Constant. 4.—Reda, Anastasius Biblioth. Blondus l. 9.—Naucletus, Sabellicus, Platina, & alij, Honorium Catholicum, & sanctum Pontificem faciunt. Bellar qu [...] suprà. §. Ad septimum. Mutes against Liquids, & some Some doubt that Theophanes is mista [...]en by the Cardinall. Blondus is reproued [...]y Aeneas Syluius: Qui non quàm vera, sed qu [...]m multa scriberet cutam habuit. Aeneas Syluius in comment. Yet this is the author whom Sabellicus, Platina, and Nauclerus did follow. doubtfull against the certaine. For (that we may muster our Armie together) we haue 207. Bishops in the Appendix of the sixt Councell of Constantinople in Trullo, and 350 Bishops in the second Councell of Nice, 373 Bishops in the eight Councell, being the fourth of Act. 7. Constantinople. Of Popes, we haue recorded by their Locis Theol. lib. 6. cap. 8. Canus these three, Adrian the second, Agatho, and Leo the second: besides By Card Bellar. lib 4. de Rom. Pont. c. 11. §. Septimum. Tharasius Bishop of Constantinople, Theodorus Bishop of Ierusalem, Epiphanius Diaconus, Psellus, Him Canus citeth, quo supra: and Canus himselfe in his loc. Theol. l. 6. cap. 8. Beda, Canus, In Pontificali, de vitis Pontif. in vita Leonis 2. Photius Bibliothecarins, both these some Protestants haue cited. Anastasius and Photius: so that Honorius cannot but be cast, if that the number of Popes, Bishops, and other Authors be of any weight. We adde briefly z Conc. Nicen. 2. Act. 7. epist vlt. Cum Sergio, Honorio, & reliquis impie sentientibus. Apud Surium, Tom. 3. pag. 190.
The confessed heresies of some after-Popes.
SECT. 3.
16 Let our Aduersaries pleade for their Pope Celestine the third, who (anno 1191) is knowne by his decree to haue dissolued the Celestinum 3. Alphonsus de Castro, lib. 1. de haeres. cap. 4. affirmat, nō posse vllo modo excusari ab haeresi, quòd docuerit per haeresin, ita matrimoniū solui, vt liceat ei coniugium aliud inire, cuius prior coniux in haeresin lapsus sit. Esse autem hanc Celestini sententiam haereticam, planum est, tum quia contrarium docuit Innocentius 3. Cap. Quanto, de diuortijs, tum etiam quia idem definitum est in Conc. Tridentino, Sess. 24. Can. 5.— matrimonie of a partie relapsing into heresie: for albeit they answer, that Respondeo, nec Celestinum nec Innocentium aliquid de ea re certi statuisse, sed vtrumque respondisse, quod sibi probabilius videbatur.—Epistolam Celestini fuisse aliquando inter epistolas Decretales, verum quidem est, sed non potestinde colligi, factum esse à Celestino Decretum planè Apostolicum, & ex Cathedra, cùm constet, multa esse alia in epistolis Decretalibus, quae non faciunt rem aliquam esse de fide, sed solùm opiniones Pontificum de ea re nobis declarant. Bellar. l. 4. de Rom. Pont. c. 14. §. Tricesimus tertius. although this his sentence were sometime registred among the decretall Epistles of Popes, yet was this not a decree Apostolicall, and proceeding out of the chaire. Notwithstanding we know that their owne Popes haue thought, that nothing can be held to be deliuered [Page 657] more E Cathedra, than are such their publike decrees: commaunding Innocentius:—Ita nostra declaratione custodiri mandamus, vt si quis in illa commiserit, veniam sibi denegari nouerit deinceps. Dicendo verò omnia Decretalia constituta, nullū de decretalibus constitutis praetermisit, quod non mandauerit esse custodiendum. Et rursus asserendo omnium Praedecessorum nostrorum, nullum Pontificum Romanorum, qui ante se fuerunt, excepit, cuius ita non praeciperet Decretalia constituta ab omnibus custodiri.—Consonat autem huic—Papa Gelasius, ita inquiens: Decretales epistolas, quas beatiss. Papae diuersi temporibus ab vrbe Romana pro diuersorum Patrum consultatione dederunt, venerabiliter suscipiendas decernimus. Gratian. Gloss. Decret. part. 1. dist. 19. C. Si Romanorum. all to keepe all the decrees of the former Popes, without exception, Sic omnes sanctiones Apostol [...]c [...] sedis accipiendae sunt, tanquam ipsius diuina voce Petri firmatae. Decret. ibid. Cap. Sic. omnes Petri.] Nam Papa sanctitatem recipit à Cathedra, vt 40. Dist. Non nos. Glossa in eum locum. euen as the ordinances confirmed and ratified by the voice of S. Peter. Whereupon their owne Castro hath concluded, that Neque talis error fuit, vt dicamus illum errâsse vt priuatam personam, & non Papam, quoniam huiusmodi Celestini definitio habebatur in antiq [...]is Decretalibus, quam ipse vidi & legi. Ergo nulli homini iure tenemur in interpretatione sacrarum literarum credere, sed iudicium ipsum esse penes Ecclesiam. Alphonsus de Castro aduersus haeres. lib. 1. cap. 4 fol. 7. See aboue lit. [...]. Pope Celestine, euen as Pope, did fall into the forenamed heresie.
17 Let them defend Pope Iohn 22, who (anno 1410) taught, that none can enioy the presence of God before the day of resurrectiō. For although they Respondeo,—Iohannem hunc reuera sensisse animas non visur as Deum, nisi post resurrectionem: caeterùm hoc sensisse quando adhuc sentire licebat sine periculo haeresis: nulla enim adhuc praecesserat Ecclesiae definitio. Voluit autem Iohannes quaestionem definire, sed cum adhuc in praeparatione & consultationibus versaretur, mortuus est.—Refert autem Iohannes Villanus Iohannes Villanus Iohannem Papam pridiè ante mortem partim declarasse, & partim etiam reuocasse sententiam suam.—Deindè addidisse, existimare se iam probabiliorem sententiam esse eam, quae asserit Beatos frui visione diuina et [...]m ante diem iudicij▪ Et hanc sententiam se amplecti, nisi aliquando aliud Ecclesia definictit, cuius definitioni suas omnes sententias l [...]bentissimè sub j [...]eret. Haee retractatio aperte docet, Iohannis Papae mentem semper bonam & Catholicam fuisse. [...]: Retractauit quidem sententram suam pridiè ante mortem, sed suasu affinium, non iussu Regis. Vide Iohannem V [...]lan [...]m lib. 11. cap. 19. ex quibus etiam deteguntur Erasmi calumniae: neque enim verum est, Iohannem adactum ad palinodiam Bellar. lib. 4. de Pont. cap. 14. § Respondeo imprimis, &c. answer vs either, that this opiniō might at that time be defended without danger of heresie, because it was neuer condēned before, or that he did not resolutely define it▪ or that afterward he was not cōpelled to recant it; yet haue we to oppose, from their own Authors, against the first, that this doctrine before this time was accounted an Sexta haeresis docet, nullam animam ante diem indicij esse beatam: quoniam (vt ait) nulla anima ante illum diem videt Deum. Huius haeresis authores sunt Armeni. Alphonsus de Castro quo supr. i, lib. 3. Tit. Beatitudo, §. Sexta haeresis. heresie in the Armenians; and that Haeresis est dogma falsum, fidei orthodoxae repugnans:—siue quis illud dogmatizet, siue tacitus affirmet. Alphonsus ibid. lib. 1. cap. 1. heresie is heresie, whether it be publikely, or priu [...]ely beleeued. Vnto the secōd, that Pope Iohn did fo fully define it, as (for this their owne Pope Sed ne verbis meis aliquis in hac parte sidem deroget, verba Adriani Papae referam, qui in suo sententiarum calce cuiusdam quaestionis de Sacramento Confirmationis, ita ait: Nouissimè fertur de Iohanne 22. quòd publicè docuit, declarauit, & ab omnibus teneri mandauit, quod animae purgatae ante finale iudicium non habent stolam, quae est clara & facialis visio Dei: & Vniuersitatem Parisiensem ad hoc induxisse dicitur, quòd nemo in ea poterat gradum in Theologia adipisci, nisi primitus hunc errorem iurasset se defensurum, & perpetuò ei adhaesurum. Haec Adrianus. Alphonsus quo suprà, lib. 3. Tit. Beatitudo. §. Sexta haeresis. Adrian testifieth) to teach it publikely, & to declare and cōmand it to be beleeued of all men, and to suffer none of the Vniuersity of Paris to take any one degree in Diuinity, before he had giuē his oth to maintain this doctrine as long as he liued. Vnto the third, that Iohannes 22. quaestionem mouit, vtrùm beatae defunctorum animae ante diem iudicij nouiss visionem diuinitatis Christi consequerentur,—sub Anathematis fulmine literatos hanc quaestionem in vtramque partem excutere cogebat; mirificè Minoritanos sodales complectebatur, qui argumentum aliquod pro parte negante attulissent: Generalē, quem vocant, Lutetiam misit, qui dogma illud spargeret.—qui palinodiam canere publicè coactus est. Rex Francorum Philippus seriò Pontificem [...]prehendit [...]ontificis munus esse dicitans, non mouere nouas, sed motas haereses extinguere: cuius authoritate percussus Pontifex, ab mutili quaestion [...] destitit Villanus lib. 12. cap. 229. & Cranzius lib. 8. cap. 15. vt refert Zuingerus, Theat. hum. vitae, Vol. 5. lib. 4. pag. 1536. which is as much as Era [...]mus: Iohannes 22. siqua fides in historijs, decernebat ante diem iudicij non esse puniendas animas imp [...]orum: quem errorem publicitus explosit schola Parisiorum, Pontificem adigens ad Palinodiam; nec dici potest hunc errorem priuatum fuisse, publicum fuisse oportet, scripto aut etiam decreto vulgatum, cùm res adeo totam Galliam commoueret. Erasmus annot. in 1. Cor. 7. he was compelled to recant his opinion.
18 Let them contend to purge Pope Iohn 23, who (anno 1417) was accused of a most pernicious heresie. For notwithstanding they answer, that either Tricesimus-septimus est Iohannes 23. qui in Concilio Constantiensi Sess. 11. accusatur heresis perniciosissimae, dicitur enim negâsse vitam futurā, & carnis resurrectionem. Respondeo, Ioh. 23 non fuisse Pontisieem omninò certum & indubitatum, promdè non necessariò esse desendendum: erant enim co tempore tres, qui Pontifices haberi volebant,—nec poterat facilè iudicari, quis eorum verus ac legitimus esset Pomifex, cùm non d [...] essent singulis doctissimi patroni. Addo praetereà, probabile vehementer ac lete certum esse, cum [...] fuisse Iohanni Papae,: nam imprimts cam in ea Sess. Concily enumerarentur aracuh, [...] Papae, primùm collocantur articuli 53. quiomnes ad mores pertment, & [...] inde afterunturalij quidam sine certis testibus, & horum penulumusi., de quo nunc agimus, nec recensentur [...] causas damnationis. Bellar. quo supra. §. Tricesimus septimus. he was not then the true Pope, or that he held not that opinion: yet [...]aue [Page 658] we euidence from their owne Authors, that Iohannes 23. quem [...] Christians [...]rbis pars, & [...] Constantiensis Synodus pro Rom. Poptisice venerata est, per Synodum Constant [...]en [...]em [...] Conc. Basil. §. Possumus. sol. 8. b. And the Bishps of the Councell knew m [...]re than [...] all. the greater part of Christians, and the Councell of Constance did reuerence him for the Bishop of Rome; whom that Synode doth call Dominus Papa aboue threescore times; against whom some Sed [...] Concilio Iohannes capitur, & in insla S. Marci prope Constantiam in carcerem [...] in anno 4, mente [...]. Causam fugae disquirere Concilium cùm coepit, certosque iudices vir [...] grauiss. & [...] leg [...]t, qui [...] discuterent, cadem (que); Concilio ex ord [...]ne referrent, ad 4 [...]. capitula, & [...] aliqua cum in co nomine immutari possent (adeo erat inueterata) contra fidem indicata sunt; aliqua vero Christianis omnibus, si non damnarentur, scandalum patitura. Venietibus itaque [...] is in candem sententiam, Iohannes merito è Ponuficatu de [...]ectus, sententiam in se latem comprobat. Platina in [...]ita I [...]. 24 fol. [...]84. Articles were proued, which are contrarte vnto faith: and by name, this concerning the resurrection, whereof he was accused (as from the knowledge of b diuerse godly Prelates) of pertinacie in the same heresie, and so was he generally reputed. Now let vs heare o Item quod Dom. Ioh [...] nes Papa 23. saepè & saepiùs coram diuersis P [...]aelitis▪ & honestis, & probis vitis pertinaciter, Diabolo suadente, di [...]it, asseru [...]t, dogmatizauit & adstruxit, vitam aeternam non esse, neque aliam post hanc. quiminiò dixit & pertinaciter credidit, [...] hominis cum corpore humano mori & extingui, ad instar animalium br [...]torum.—Sicue, vt praedi [...]t [...] suit d [...]ctum, [...] [...]um, creditum, & reputatum; diciturue, tenetut, creditur, & reputatur palàm, publice, & notoriè. [...] Surium. pag. 814. Sol ob Beliar. It was not necessary for them to put in his condemnatum and optimen, which he [...] for [...] would any Atheist suffer for hu negatiue saith. They who number this Iohn 24. did [...] Iohn the woman [...] one.
The conclusion of the Apologists former Demonstration.
THE ROMISH APOLOGIE.
Whereby also it is (in our opinion) most euidently yet further pr [...]ued, that during all that meane time of the foresaid 160 yeares, the Bishops of the Romane Church did not com [...] to the profession of our now religion, by meanes of any their then [...]uised Innouation or change in faith.
THE PROTESTANTS CONCLVSION, From the premisses.
SECT. 4.
19 We now see the Demonstration of the vniuersall communion, which ancient Fathers are said to haue had with the former Bishops of Rome, and what it doth especially demonstrate, namely, the incircumspection of these opponents: except they will associate the Fathers of more and lesse ancient times in fellowship with their Popes in Montanisme, idolatrous Pagantsme, Arianisme, Nestorianisme, Monothelitisme, (and to passe others) the worst of all others, more than Denying not onely the resurrection of the body, but cuen the immortalitie of the soule also. See the last heresie of Iohn 23. in this chap. Sect. 3. Sadduceisme. We haue long longed to see some thing worthie the name of a Demonstration: it may be the next proofe will shewit.
CHAP. XXV.
THE ROMISH APOLOGIE.
Thirdly, this point is as yet made further more demonstratiue, in that it is euident, and by our learned Aduersaries confessed, that sundrie euen of the chiefest Articles of our faith, as [Page 659] namely See heretofore Tract. 1. Sect. 3. Subdiuision 2. Reall presence: See heretofore Tract: Sect. 2. Subdiuision 3. and hereafter in the margent at the letter [...] 3. Sect. 1. Sacrifice: See heretofore Tract. 1. Sect. 3. Subdiuision 5. Free-will: Ibidem Tract. 1. Sect. 3. [...]. Merit of works: Confessed by M. Billon in his booke of the Full redemption of mankind. pag. 188. fine. By Danaeus [...], pag. 176. paulò post medium, By M. Whitaker contra Duraeum, l. 9. pag. 773. initio. And by Iohannes [...] in the booke entituled, de Russorum, Muscouitaris, & Tartarorum religione, page 122. initio. And see heretofore Tract. 1. Sect. 3. Subdiuision 4. Limbus [...] Heretofore Tract 1. Sect. 3. Subdiuision 4. And see also heretofore Tract. 1. Sect. 7. [...] 6. Praier for the dead: Heretofore Tract. 1. Sect. 3. Subdiuision 7. And see the Century writers, Centur. 3. col. 84. line 23. and Centur. 3. col. 83. line. 47. and Centur. 4. col. 1183. and Centur. 5. col. 1009. initio. And M. Fulke against the Rhemish Testament, fol 443. a. paulo ante med. and against Purgatory, pag. 310. antemed. Praier to Saints: Hereafter Tract. 2. c. 1. Sect. 3. l q. r. s. Monachisine: Heretofore Tract. 1. Sect. 3. initio. and hereafter Tract. 2. c. 1. Sect. 3. l. p. [...]: Heretofore Tract. 1. Sect. [...]. example 1, & 2 & 5. and heretofore Tract. 1. Sect. 3. Subdiuision 10. Popish primacie: See heretofore Tract. 1. Sect 3. Subdiuision 8. The grace and necessitie of Baptisme: Vide [...]. the [...] Baptisme: Vide ibidem Subdiuision 9 and see also heretofore Tract. 1. Sect. 7. in the margent, at the letter c. Confession of sinnes and absolution: Heretofore Sect. 7. example 3. The vnmaried [...]: Confessed by [...]u [...]ertus de Principles Christian dogm. l. 2. c. 10. pag. 675. ante [...]. & 678. fine, & 674. prope sinem. And by M Whitaker de saera Scriptura, pag. 678 paulo post med. & 668 fine & 690. po [...]t med. & 670. post med. And by Cartwright in M. Whitgifts defence, &c. pag. 103. ante med. and heretofore Tract. 1. Sect. 3. Subdiuision 11, & 12. Vnwritten traditions, And (to omit many other) Hereafter Tract. 2. c. 1. Sect. 3. most of our See heretofore Tract. 1. Sect. 3. ly. [...] six of our Sacraments. Sacraments are plainely found to haue bene professed and publikely taught in the [...] extant of sundrie See hereafter Tract. 2. c. 1. Sect. 3 of the confessed doctrines beleeued and taught in the fourth hundred yeares after Christ. ancient Fathers, who liued before the foresaid 160 yeares non [...] question.
THE PROTESTANTS APPEALE.
SECT. 1.
THis demonstratiue euidence is nothing but a ruminating and repeating of that which hath not bene by them rightly disgested; as we haue manifested in the same particulars; and from the testimonies of Romish Aduersaries satisfied (to answer many with one) If our Reader desire to find out the answer vnto euery particular, he may haue recourse vnto the Index, in the end of the booke. heretofore: because we are loath to tire our Reader by often repetitions, wherwith the Apologists super abound: whereof they giue vs a further example in the question
Of the Churches being Inuisible.
THE ROMISH APOLOGIE.
Insomuch that M. Iohn Napeire (though our great Aducrsarie) affirmeth and confesseth the like answerable continuance of our religion before that foresaid meane time of 160 yeares: affirming to that end most plainely, that from Nappier vpon the Reuelations, proposition 37. pag. 68. post med. the yeare of Christ 319. (which was before the said time now in question) the Antichristian and Papisticall reigne hath begunne, reigning vniuersally, and without any debatable contradiction 1260 yeares last past: And that from M. Nappier ibidem in c. 12. pag. 161. col. 3. circa medium. the yeare of Christ 316. God hath withdrawne his visible Church from open assemblies to the hearts of particular godly men &c. during the space of 1260. yeares: M. Nappier ibidem in c. 11. pag. 145. col. 3. fine. The Pope and his Clergie hauing possessed the outward visible Church of Christians euen 1260 years: Vide ibidem. pag. 191. initio. The true Church abiding (so long) latent Vide ibidem, p. 161. col. 3. circa medium, and pag. 156. ante med. & 237. paulò post med. & 23. sine. and inuisible: with which his opinion or computation M. Brocard vpon the Reuelations, fol. 110. a. & 123. b. M. Brocard also professeth to agree: whereby it is more then euident, that our religion being thus publikely [Page 660] professed in the Romane Church both before and euer since the foresaid 160 yeares, could not therefore be any matter of Innouation of change, newly brought in or deuised by the Romane Church, either then or afterwards.
THE PROTESTANTS APPEALE: Concerning the Inuisibilitie of the Church; from the testimony of their Romish Aduersaries.
SECT. 2.
2 These recocted coleworts haue now three or foure times bene presented by the Apologists, in steed of chiefe dainties to cheare vp their guests: but what talke we of delicates? they glorie so often and so exceedingly in these testimonies of Napier, and Brocard, as though in them they had fixed the Basis and foundation of their Apologie. But with what insolidity this is performed, we haue partly shewne, and now do more plainely demonstrate, by examining both the position of the Inuisibility of the Church, and also the Application thereof.
3 Nothing seemeth vnto our Aduersaries to be more preiudiciall vnto the profession of Protestants, than is the terme of visibility of the Church, wherein the Romanists do place a demonstratiue note of a true Church, requiring that the Church hath The Rhemish Trāslators annota [...]. vpon Act. 11. pag. 323. bene euer since the ascension of Christ notoriously seene and knowne, their preaching open, their Sacraments, discipline, and gouernment visible; in such sort as to Voluit enim Christus non modò visibilem esse Ecclesiam, sed valdè conspicuam, vt omnibus innotesceret gratia Dei, quae in hac sancta congregatione, & non alibi, asseruatur, atque confertur: vnde eam eiuitati, quae in monte posita est, & candelae super candelabrum similem fecit. Costerus Enchirid. cap. 2. de Eccles. §. Sit ne. pag. 111. be very conspiciously manifested vnto all, for the which cause it is compared (saith this Iesuite) vnto a citie placed vpon the top of an hill.
4 Notwithstanding, other Iesuits are glad to modifie their opinion of the visibilitie of the Church, and to confesse of the time past, viz. Iam verò ad varias Sectariorum argutias hoc loco refellendas, diligenter animaduerti debet, non sic accipiendum esse, quod dicimus, Ecclesiam esse semper conspicuam, quasi velimus eam omni tempore dignos [...]i posse aequè [...]acilè [...] enim ijs illam aliquando errorum, schisma [...]um, persecutionum s [...]uc [...]ibus esse agitatam vt imperatis quidem, n [...]c satis prudentes rationes temporum, rerumue circumstantias aestimantibus, [...]gnitu fuerit d [...]fficilis: quod tum max mè accidit, cum Arianorum perfidia in orbe penè toto dominabatur. Nam & eo tempore scripsit Hieronymus Ecclesiae nauen fuisse ferè obrutam; & Hilarius pluribus admonuit verbis, non fuisse Ecclosiam tunc temporis in tectis & exteriori pompa quaetendam, sed potius in carceribus & speluncis. Non igitur negamus, quin fuerit alio quàm alio tempore difficilius Eccles [...]am dignoscere: hoc tamen asserimus, semper illam potuisse à prudentibus rerum aestimatoribus internosci. Etenim illo ipso tempore, quo videbatur latere, cum praeteritis temporibus collato, dep [...]ehendi potuit Ecclesiam non apud multitudinem eorum, qui religionem innouabant, sed apud paucos illos potius fuisse, quid quod veteres illi Ecclesiae Patres, & fideles omnes, magno consensu diuturnisue temporibus tenuerunt, consectabantur. Greg. Valent. Analys. l. 6. c. 4. §. Probatio 4. In the time when the Arian heresie seemed to preuaile almost throughout the whole world, that then the Church was hardly discernable, but onely vnto men of great prudencie, insomuch that this ship (the Church) was then (as Hierome said) almost sunke: it consisting not in the multitude of Innouators, but in the paucit [...]e of true beleeuers.
5 And concerning the time of Antichrist afterward to be reuealed, they doubt not to acknowledge, that The Rhemists in their annot. vpon 2. Thess. 2. pag. 556. There is like to be a great reuolt of kingdomes, and people, and prouinces, from the open externall obedience, and communion of the Church; so farre, that albert the publike entercourse of faithfull with the same shall cease, yet the due honour of Christians toward it, and communion in heart with it, and practise thereof in secret, and open confession thereof, if time require, * Apoc. 13. [Page 661] shall not cease no more than it doth now in Christians of Cyprus, and other places, where an open entercourseis forbidden. In this argument they are very copious, granting that Apoc 13. All, but the predestinate, shal follow the beast, Antichrist, Eo tempore auferendum est [...]uge sacrificiū, quod de tempore Antichristi intelligunt [...]bi Hieron & Theod. Iren. & Hippol. Quo tempore omnem cultum diuinū, quia Christianis exhiberi solet, cuiúsque suprema pars est sacrificium Eucharistiae, ad quod caetera omnia referuntur, cessaturum dicunt persecutionis acerbitate & violentia. Suar [...]z Ies. Tom 2. qu. 50. art. 6. Sect. 6. §. Secundo dicendum. Augustmus lib. 20. de Ciuit. Dei, c. 8. Per tres istos annos & dimidiū Eucharistiae Sacramentum non erit [...]n locis publicis, nec publicè debitus ei honor, & cultus adhibebitur, sed priuatim & occultè seruabitur, & honorabitur à Christianis. Perer. Ies. in Dan. lib. 15. pag. 714. [...]iturgia extinguetur, Psalmorū cantatio cessabit. Acosta Ies. de temp. no [...]iss lib. 2. cap. vlt. At what time all the vsuall worship of God (meaning in outward profession) shall cease. And finally some of thē (whose speech they seeme to qualifie) said, that then Posterior pars de side certa est, vt notanit Aug 20. de Ciuit. Dei, cap. 11. quia non potest Christus Ecclesiam suam [...]ta deserete, vt omnin [...] vincatur Nam portae interi non praeualebunt aduersus eam, & ideò idem Christus dicit, Matth. 24. Propter electos bre [...]iabuntur dies illi. Erunt ergo multi electi qui non vincentur, & in quibus Ecclesia manebit. & ideò Apoc semper ponitur illa limitatio, Adorauerunt bestiam omnes qui inhabitant terrā, quorum non sunt nomina scripta in libro vitae. Patres etiam supponunt tunc futuros esse multos, & eximios Martyres, qui vsque ad mortem erunt in fide constantes: ergo pari modo in montibus & speluncis perseuerabun [...] multi confessores, qui supersti [...]es manebunt post mortem Antichristi. At in eis non deficiet vsus Sacramentorum, & sacrificij Eucharistici in locis abditis Persecutores enim non possunt haec auferre, nisi in eorum cognitionem venerint: non permi [...]tet autem Deus demonem aut omnia Sanctorum loca perlustrare, aut persecutoribus reue [...]are. Atque in hunc modum sunt prè intelligendi Catholici scriptores, si quan lo dicunt [...]o tempore de [...]ecturam fidem in vniuerso orbe, aut simile. Lege Sot. in 4. D. 46. q. [...]. art. 1. Suarez Ies. quo suprà, §. Posterior. faith (taken for the outward profession of faith) shall cease throughout the face of the earth.
6 Adde we hereunto that which their Cardinall hath acknowledged in the behalfe of Protestants, that they do not teach, that See aboue in this [...] cap. 14. Sect. 2. the Church of Christ can faile, but that it may be inuisible vnto the world, although not to the professors themselues. And now Protestants and the Romanists do concurre in words, and almost also in sence, wherein the Church of Christ is said (in respect of the outward profession, persons, and worship) not to be discernable, or visible: so that the difference is not so much in the position, as in
The Application of the Inuisibilitie of the Church.
SECT. 3.
7 Master Napier and M. Brocard both commenting vpon the Apocalypse, and onely supposing that the Donation, which the Romanists pretend to haue bene made by the Emperour Constantine vnto Pope Syluester, was true, do apply the entrance of Antichrist vnto Syluester: I aurentium Vallam scimus integrum librū aduersus receptam communi opinione sententiam declamàsse, Iutispe. riti quae vulgo circumfertur eius donationis formula, eam commentitiam esse satis indicant, cum Paleae inscriptiones denotant. Eusebius, Ruffinus, Theodoretus, Socrates, Zozomenus, Eutropius, Victor, caeteri (que) probae fidei authores, qui omnia Constantini gesta scripsere diligentissimè, non modo nullam donationis eius mentionem faciunt; sed tradunt etiam orbem Romanum sic inter tres illius filios distributum, vt Italia vni eorum tota contigerit, &c. Melchior Canus loc. the [...]l. l. 11. c. 5. §. Quod deindè. Which Donation the Romish Lawyers and Canonists haue iudged fabulous, intituling it, for that cause, palea, that is, chasse. Whereof (say they) Eusebius, Ruffine, and other Ecclesiasticall Historians, make no mention at all; and whereunto their At Pius Pontifex, sed [...]lus rerum vetustate inuolutarum indagator, in nobili illo Dialogo, quem ante Pontificatum in Germania edidit, Paleae scripta de Constantino, vt subdititia & adulterina refellit, inuehiturue contra iniseros (vt eius verbo vtar) legistas, qui tantum sudant di [...]putando an id valuerit, quod nullo vnquam tempore fuit, Balbus Episc. lib. de Coronat. pag. 49. Aenaeas Syluius (afterward Pope) gaue no credit, but called it a bastardly and counterfeit deuice, inueighing against those who contended for it as being in it selfe good, which yet neuer had being at all. Yet this worme-eaten poast is become the pillar of the obiectd Conclusion.
8 Wherefore the Apologists in this one obiection (which they For foure or fiue times is it repeated in the whole Apologie. haue [Page 662] so often repeated) haue strayed into three erroneous by-paths. First, that which our fore-cited Authors spake of Syluester, as of a point c pretended, or So Br [...]card: [Apoc. 11. And the whole citie shall they tread vnder foote.] This iudgment seemeth to haue b [...]n pronounced by Gods decree, euen then when the Pope fel frō C [...]rist, to wit, in the time of Syluester: but to be finished in the sixt and seuenth Trumpet. Which we g [...]ther by the 1260 dayes, [...]ut for yeres, which 1260 d [...]yes make 42 mon [...]ths. And a litle after: For this cause I think, &c. Br [...] card vp [...]n that pla [...] of the Apoc. fol. 110. coniectured onely, that the Apologists enforce as a case defined & resolued. Secondly, that which was applied onely vnto one point of Romane doctrine (which is called See a [...]oue lib. 1. cap. 8. §. 2. Papacie, or papall Iurisdiction,) they enlarge vnto an acknowledgement of all Articles of the now Romane faith. Thirdly, that vndebatable contradiction vnto the Papall authoritie by him mentioned, the Apologists assume for a truth; notwithstanding it haue bene (according vnto the confessed light of story) often and notoriously See confessed ibid. & lib. 4. cap. 2. § 7 &c. contradicted in Antiquitie by noble Martyrs, famous Churches, generall Councels, and also (which we might haue added) by right Christian and renowmed Emperours.
9 Finally, if one of our Aduersaries themselues (when sixe of their principall Doctors were pro [...]uced against him) was licensed to except against thē, saying, The a [...]thor of the booke called the Moderate answer vnto the Discouery of the Romish positions and practises for rebellion. As though sixe priuate men could make a generall Axiome; how much more lawful might it be for vs to denie the testimonies of but two Authors, not of eminent note for learning and iudgement, especially whilst they comment vpon the mysticall booke of Apocalypse, wherein (as men in a mist) they might somtime misse their way? We expect of the Apologists some new and sounder proofe.
THE ROMISH APOLOGIE.
W [...]ich point also is made as yet otherwise more manifest, by that which hath bene heretofore confessed by our Aduersaries, concerning the conuersion See heretofore Tract. 1. Sect. 1. in the marg. at the letter, d. an [...] in the text at the letter e, and ibid l. f. g. of vs Englishmen vnto our now professed Catholike faith, by S. Austine then sent from Gregory Bishop of Rome. Concerning also the vndo [...]bted conuersion of the See heretofore Tract. 1. Sect. 2. l. m. and in the margent there at the letter, m. Brittons of Waies in the Apostles times, a [...] their [...] See heretofore Tract. 1. Sect. 2. in the margent there at this marke ¶. [...] that faith till A [...]stins coming. And the foresaid euident Hereof see heretofore Tract. 1. Sect. 2. l. s. y. z. agreement of Austine and of the Brittons of Wales in all substantiall points of saith.
THE PROTESTANTS APPEALE.
SECT. 4.
10 We must confesse that the Apologists haue bene rich in promising such like manifestations and euidences, but vpon discussing of particulars they haue manifested their wallet of a double want, the one hanging before, and the other behinde them: before in Among [...]t others Transubstantiation. See aboue lib. 1. c. 2. Sect. 6. Free will, Merit, and Iustificatiō. Sect. 11. Worship of Images. Sect. 25. Papall Primacie Se [...]t. 28. obiecting, and behind them in Besides other points, Canon of Scripture, Seruice in an vnknowne tongue, priuate Masse, Ado [...]ation of the Hoast. Lib. 1. cap. 5. and tempo [...]all subiection vnto the Emperour, cap. 2. Sect. 31. omitting some particulars, and materiall points, wherein S. Gregorie was an Aduersarie vnto their now Romish profession. Whereunto they haue added an euidence of a notable p [...]euarication in their cause, whilest to make the Brittons of Wales seeme to haue accorded vnto the now Romish Church in See aboue lib. 1. cap. 10. All matter of importance, and knowing that they refused to be subiect vnto Austen [Page 663] the Popes Legate, and consequently denied the now pretended vniuersal Iurisdiction of the Pope: they haue made the chiefe head of the Romish faith, a matter of smaller importance. And well it were with the now Brittains, and with other Christians, if it were esteemed a matter yet of smaller importance than it is. Neuerthelesse the Apologists can see no rubs in their way, all seeme plaine for them, euen that also which followeth, viz.
THE ROMISH APOLOGIE.
So plainely is that faith which the Romane Church now professeth, the verie same whereto the Romanes were conuerted in the Apostles times. A thing so euidently true, that our A [...]uersarie M. Bunny (though vsing all warinesse to acknowledge or vtter more then of n [...]ces [...]itie he must) confesseth yet (as enforced) and saith of the whole time since the Apostles to this present, that See M. Bunny in his treatise tending to Pacification Sect. 14. circa med. pag. 89. the Church of Rome hath euer continued after a sort in the profession of the saith, since the time that by the Apostles it was deliuered to them, &c. and hath also in some manner preserued, and hitherto maintained both the Word and the Sacraments that Christ himselfe did leaue vnto vs; which surely (saith he) is a very speciall blessing of God, an euident worke of the holy Ghost, &c.
THE PROTESTANTS APPEALE.
SECT. 5.
11 After a sort, and in some manner, are termes indefinite, and haue no certaine latitude; how farre the Author did extend them, we know not; how farre he did not extend them, he himselfe doth shew, where (in the same Treatise) he concludeth, that the Romanists are no sound members of the Catholike Church, both because (saith he) they go directly cōtrary vnto the Christiā faith, and also because they do vehemently impugne the reuealed truth, and persecute the professors thereof. Therefore the taking of these termes of this our Author, [after a sort] and [In a manner the profession of the faith] which are but inches, and the stretching of them vnto so long an ell, as to be the [plainly & euidently confessing, that the Romane Church professeth the same faith (For so they haue inferred, reasoning thus: The same faith without any innouation, or change: See the Apol. aboue, §. 7. Vnto the which faith, the English were conuerted in the dayes of S. Gregory, in all subsubstantiall points, which was the same with the now Roman Church in euery particular. See aboue lib. 1. c. 1. Sect. 1. And n [...]w again: so plainly is that faith. in all substantiall points) whereunto the Romanes were conuerted in the Apostles times,] argueth no direct or plaine dealing.
12 Howbeit, we know that the Iewes (vnto whom were committed the Rom. 3. 2. Oracles of God, and who caried his commandements in the Matth 23. 5. Phylacteries and fringes of their garments) did professe the faith of their fore-fathers in some sort, and in some manner; when as yet by the Matth 16. 6. leauen of their Doctors (the Pharisees) the Matth. 15. 3. commandements of God were transgressed through their Traditions. So if we should not acknowledge Gods holy prouidence, (as in the Greeke) so in the Romane Church, & some sort of profession of the ancient faith, by whom haue bene preserued the lawes of the commandements, containing the summe of morall obedience; the Symboll and Creede Apostolicall, which hold the summe of the fundamentall Articles of faith; the two Sacraments, Baptisme & Eucharist, which are the sacred seales of Gods promises; and the Scriptures of the old and new Testament, in their first originals of Hebrew and Greeke, being the euidences of our heauenly Fathers will, and containing in them all truth necessarie vnto saluation: we might be worthily iudged both impiously vnthākful vnto God, & enuiously malicious against that Church.
[Page 664] 13 Neuerthelesse as God commanded the Deut. [...]1. 26. tables of the law to be kept in the Arke of the couenant for a witnesse against the Israelites, if peraduenture they should fall into idolatrie and superstition: so must we acknowledge the same wisdome of Gods holy prouidence in the preseruation of the doctrine of the Prophets and Apostles in that sacred volume of Gods booke, which now serueth vnto vs for our direction, and against our Aduersaries for a conuiction of their wandring from Apostolicall sinceritie. After this our so long trauell in this Ocean of controuersies, we long greatly to come within the kenne of land: and now behold,
THE ROMISH APOLOGISTS.
And thus much briefly whether that the Romane Church professing the right faith in the Apostles times, hath at any time since euer altered or changed the same: against our aforesaid discourse whereof grounded vpon seuerall truths confessed euen by our aduersaries, if any bolder forehead shall wilfully oppose it selfe and shall without other answer or respect had to that which his learned brethren haue heretofore confessed, and we otherwise proued, leape ouer all the aforesaid proofes and ages, iumping per saltum vp to the Apostles, and then tell vs, So M. Whitaker lib. 7. contra Duraeum, pag. 478. ante medium, saith, Nobis sufficit ex Pont [...]ficiorum do [...]matum, & Scripturarum collatione discrim [...]n & dissim. litudinem agnoscere: Instoricis liberum relinquimus scribere quid velint. that howsoeuer we proue from histories and Fathers or other testimony of their owne writers, concerning euery of the ages since the Apostles times, yet the Scriptures themselues are (in his Hereof see hereafter Tract. 2. cap. 1. Sect. 1 initio, in the margent at the letter, p. and at, q. opinion) contrary in many points to that faith which the Roman Church now professeth, and that therein therefore she hath changed the faith which was first to her deliuered:
THE PROTESTANTS APPEALE.
SECT. 6.
14 Howsoeuer this Saltus, or leaping ouer customes, which carie in them the colour of Antiquitie, and prouoking our Aduersaries to demonstrate the profession of their doctrine in the Apostles times, seeme vnto the Apologists to be no better than the bodily iumping, viz. an act or passion of a bolder forehead, or a distempered braine: yet may they be informed that by the example of the ancient Fathers, who passing ouer the error of the Chiliasts, leapt ouer a See confessed aboue lib. 4. cap. 16. Sect. 3. and lib. 2. cap. 25 §. 9 the paces of 300 yeares, wherein it continued, and pitched their footings vpon the Apostles doctrine for their better satisfaction; and the Romanists thē selues in the disanulling the vse of administration of the Eucharist vnto See aboue lib. 2 c. 13. §. 3. & lib. 4 cap. 16. Sect. 3. infants, did, as it became them, iumpe ouer the space of 600 yeares, fixing their resolution vpon the contrarie practise of the primitiue Church: yea and in that generall corruption of doctrine among the Iewes, who put away their wiues vpon any occasion, in the which error they continued (nothing being shewne to the contrarie) many thousands of yeares; our Sauiour Christ, for the reforming of that abuse, went not step by step, from time to time, to shew them the original when and by whom it first began: but (if we may so speake with reuerence) iumping, or rather flying ouer all the interceding ages, doth shew when it was not, and taketh a direction from the first institution, saying, Math. 19. 8. From the beginning it was not so.
15 Not that we need thus to proceed in all cases, (as the Apologists do [Page 665] iniuriously pretend, by mistaking our The sentence of D. Whittaker was spoken onely by way of concession, supposing it true, after the manner of a disputer; and not by way of confission (as these Apologists pretend) to grant it true, that all history is against vs: for thus both the place of D. Whittaker sheweth, pag. 468. saying, Quanquam in externis ritibus [...]xigua sit mut [...]tio, tamen de summis fidei capitibus, quam nos profitemur, illa primae multorum seculorum Ecclesiae, de quibus tam multae historiae extant, propagatunt. And a [...]o the confession of these Apologists doth acknowledge, saying, M. Whittaker with others do vindicate the first age a [...]ter the Apostles, for the space of 400. yeares, to be of their side. Authors concession for a confession) for we passing on according to the tracts of time, by iust paces, haue found out the first footsteps of many Romish Innouations, according vnto the diue [...]se confessions of the Romanists themselues.
16 Neuerthelesse, when we come vnto a bogge of vncertaintie concerning the first originals of errors, thē wil leaping be necessary, lest otherwise the blind leading the blind both fall into the ditch: and so much the rather, because we know that thus it happeneth in many points, which our Aduersaries haue confessed concerning some few, as namely, of the now office and dignitie of their See aboue lib. 4. cap. 19. Sect. 4. Cardinals; of Papall See ibid. cap. 25. Sect. 1. Indulgences; See ibid. cap. 18. Sect. 5. Praier in an vnknowne tongue; and See ibid. cap. 22. Sect. 1. Communion in one kind; that they indiscernably crept into the generall practise of the Church by little and little. So that these premises duly considered, the only question must be whether a man should preferre their creeping errors before our iumping truths. Haue they any thing further to obiect besides these? d See co [...]fess [...]d throughout the 4. booke.
CHAP. XXVI.
THE ROMISH APOLOGIE.
Besides, that this is a most needie and miserable begging of the thing in question, against which we d [...] v [...]hemently contest, (as being more then perswaded that our aduersaries cannot truly [...]edge from the first of Genesis to the last of the Reuelations, so much as any one text of Scripture, which maketh with them, and against vs.)
THE PROTESTANTS APPEALE.
SECT. 1.
BY this contestation we are greatly prouoked to giue some instances against this their so peremptory a challenge. They might haue gratified vs verie much to haue popounded some one controuersie, wherein we might haue insisted: which taske we neither could nor would haue refused: but now in such a multitude of examples, wherewith we superabound, onely copia nocet; for our first difficultie is, where to begin, and the next, when to make an end. Neuerthelesse seeing the matter is left vnto our choise, it may not offend them, if we imitate Moses in his historie, who said, In the beginning God created, &c. and S. Iohn in his Gospell, who said, In the beginning was the Word, that is, (as Basil teacheth) [...]; to begin at the beginning and head of our controuersies in Poperie, which we take to be Popedome it selfe, and to trie whether the Scriptures, which are alledged for, or against the iurisdiction of the Pope, make for the Romane party, debating the matter by Obiections & Solutions, and that onely from the arbitrements of our Romish Aduersaries, not suffering any Protestant to interpose one word.
[Page 666] 2 First, they seeke to make their Pope the vniuersall Pastor of soules, and Ezech. 37. 21. [Ecce ego assumam filios Israel de medio nationum, &c. Et Rex vnus erit omnibus imperans:] & ver. 24. [Sernus meus Dauid Rex super eos, & Pastor vnus erit omnium corum] Ergo vnus esse debet Pastor vniuersalis, & Monarcha Ecclesiae. Sanderus de visib. Monar. lib. 4. cap. 5. obiect to this purpose, Ezech. 37. 24: There shall be one King, and one Pastor: but yet giue vs a solution, shewing, that Dauid Christum significat, quoniam Dauid Christi figura su [...]t, & vsi [...]atum est in [...], figuratae trib [...] ita [...]zech. 34. Et suscitabo super eos Pastorem vnum, qui pa [...]cat eos, Seruum meum Dauid: & cap. 37. (the place of Scripture now obiected) Et seruus meus Dauid Rex super [...]os. & Pa [...]tor vnus erit on mum eorum. Rihera Ies. com in Hos. 3. num. 24. And [...] [...]zech 37. ver. 25. [Princeps in perpetu [...].] Quo [...]iu [...] [...]nter expl [...]cat Apost ad Rom. 11. annotat autem Paulus Burgensis, addens—hanc prophetiam int [...] gr [...]mplendam esse [...]n fine mu [...]di. Rihera [...] suprà. [Seruus meus Dauid] verba sunt Patris coelestis, qui Christum [...] Deum, vt verum h [...]minem, ser [...]um vocat, ob assumptam humanitatem. Verus hic Dauid. qui Goliath mundum supe [...]abit.—[Pastor vnu [...]] [...]quo [...] [ [...]et vnum Ouile & vnus Pastor:] & de quo Zach [...] [Pe [...]ntiam Past [...]r [...]m & [...] gentur ones:] Quem locum Christus Dominus noster de scipso interpretatur Matth 26. [...]. This is spoken of Christ the Sonne of God, and not to be absolutely fulfilled before the last day of iudgemēt. Yet againe it is written, (Oseae [...]vers. vlt [Congregabantur fi [...]ij ludae, & filij Israel pariter, & ponent sibi caput vnum.] [...]rgo vnus esse debet ( [...] nifying the Pope of Rome) Pontif [...]x vniuersalis: where he addeth, Christum & Vica [...]ium eius caput vnum constituere. San [...] rus quo suprà. Ob.) Osee. 1. They shall make one head. Sol. Et ponent sibinet vnum caput] Christum scilicet, de quo Ephes. 1. scriptum est, [Et omnia subiecit pedibus eius, & ipsum dedi caput super omnem Ecclesiam.] R [...]bera Ies. in Hos. 1. num. 130. So also [...], Gl [...]ssa, & al [...]. By which one head is meant Christ, vnder whose feete God will put all things. Yet ob. Matth. 16. 18: Vpon this Rocke will I build my Church: The Rhemists in their Ann [...]t. vpon Matth. 16. pr [...]uing that by [Rocke] only Peter was signified, as saith also Bellarmine: See aboue lib. 2. cap. 17. Sect. 6. By which words he most euidently founded his Church vpon S. Peter. Sol. [...]yra, Ferus, Glossa, Card. Cusanus, Pererius Ies. See aboue lib. 2 [...]ap. 1 [...]. Sect. 6. By Rocke, was meant Christ. Yet Ob. Esa. 28: I will lay in Sion a stone, a tried stone, a pretious stone &c. (whereupon whosoeuer shall fall, shall be broken into peeces.) Bellarmine, See aboue lib. 2. cap. 17. Sect. 7. Whereby the Pope is implied. Sol. Maldonate, Pererius, Ribera, Salmeron, and others, prouing that Christ was meant, by properties onely belonging vnto Christ. See aboue lib. 2. cap. 17. Sect. 7. That pretious corner stone was Christ.
3 Secondly, some Romanists enlarge the iurisdiction of the Pope so farre as is the wide world, and ob. Matth. 28. 18. Vnto me is giuen all power in heauen, and earth:] Matth. 28. 18. [Mihi data est omnis potestas in coelo, atque in terra.] Pontifex habet principatum totius orbis, etiam quoad temporalia. Carerius lib. 2 de potestate Rom Pont. c. 9. out of R [...]eri [...]us [...]. and other [...]: ad ling the conclusion: Hanc esse Theologorum communem sententiam. And this Scripture is vsed in the Pop [...]s Bull. See hereafter num. 18. Ita Petrus Bertrandus in suis addition [...]bus ad gloss. Extrauag. Vnam Sanct [...]m de maior. & obed. qui & hoc praetereà ausus est addere, quod parum à blasphemia abest: nam non videretur Dominus discretus [...]uisse (vt cum reuerentia e [...]s loquar) nisi vnicum post se talem reliquisset, qui haec omnia posset. Fratnè h [...]c homini cerebru [...]? [...]arclaius de potest Papae, cap. 27. §. Q [...]anquam video. pag. 218. Ergo he hath authority ouer Infidels also. Sol. Respondeo, potestatem, de qua hic loquitur Dominus, non esse potestatem temporalem, sed vel spiritualem tantùm, vel potestatem quandam summam in omnes creaturas—diuinam, vel diuinae simil [...]mam, quae non potest communicari homini mortali. Bellarm. lib. 5. de R [...]m. Pont. cap. 5. §. Resp. potestatem. This power (belonging vnto Christ) is so great, as that it is not communicable vnto any mortall man: Quâ de causâ doctist. Bellarminus in istius opinionis refutatione hoc validist. argumento scit [...] & succinctè vtitur: Si res ita se haberet (quòd Papae scil. sit Dominus temporalis totius orbis) deberet id constare ex Scripturis, aut certe ex Apostolorum traditione. Ex Scripturis nihil habemus nisi datas Pontifici claues regni coelorum: de clauibus regni terrarum nulla mentio [...] aditionem Apostolorum nullam aduersarij proferunt. Barclaius de potest. Papae, cap. [...]. §. Sed nec. neither is there any Scripture which defendeth any so vniuersall iurisdiction of the Pope. But is there not some Scripture to confute it? Yes (Confut.) for 1. Cor. 5. [what haue we to do with them that are without? 1. Cor. 5. Non potest Papa iudicare infideles. Quid ad me de his qui foris sunt? &c. 1. Cor. 5. Bellar. lib. 5. de Rom Pont. cap. 2. initio. Legamus sanctorum Patrum commentarios, certam sententiam Apostoli consentienter docentium, Ecclesiae iu [...] & fas non esse in Infid [...]les, sed in cos tantùm qui per [...]anuam baptismi ingr [...]ssi sunt in ouile Christi. Quamob [...]em Augustinu [...]—Non tollo, inquit, idola illorum, quia non habeo in illos potestatem, habebo autem [...]ùm fuerint facti Christiani, [...] Ies. lib. 2. de Indorum salute, cap. 2 [...]edio. Meaning Infidels, who are not subiect vnto the iudgement of the Pope: nor vnto the authoritie of the Church, before that they be baptized: Therefore S. Augustine said, I do not d [...]stroy their Idoles, because I haue no power ouer them; but I shall haue, assoone as they are made Christians.
4 Thirdly, when they cannot gaine all the world, yet they contend to [Page 667] possesse all Christendome, challenging authoritie ouer all persons, euen in temporall causes, either directly, or at least indirectly: and ob. Gen. 1. vers. 16. [God made two great lights, the greater to rule the day, and the lesse to gouerne the night:] Secunda Canonistarum ostensio sumitur ex C. Solitae, de maior. & obed. vbi Innocent. 3. sic ait: In firmamēto coeli, hoc est, vniuersalis Ecclesiae; fecit Deus duo luminaria magna, id est duas instituit dignitates, quae sunt Pontificalis, & Regalis: harum, quae praeest diebus, spiritualibus scil. maior est ac dignior ea, quae temporalibus praeficitur; vt quanta est inter solem & lunam, tanta inter Papam & Imperatorem cognoscatur differentia Carerius de potest. Rom. Pont. lib. 2. cap. 12. initio. Quare sic f [...]rmo rationem: ea est proportio inter summum Pontifi [...]em & Imperatorem, quae est inter Solem & Lunam: sed ol praestantior est valdè ac eminentior Lun [...], & haec ab illo mutuat splendorem & lucem. Igitur Papa est eminentior Imperatore, & Imperatoris authoritas à summo Pontifice pendet. Carerius de potestate Rom. Pont. lib. 2. cap. 12. §. Quare. Where the Sunne betokeneth the Pontificall authoritie, and the Moone the Imperiall: wherupon we gather, that as the Moone borroweth her light from the Sunne, euen so the power of the Emperour dependeth vpon the Pope. Sol. Vnde hoc modo disputo: Quemadmodum Luna non minus Luna est, nec minus per se consistit tunc cùm à Sole recedit, & mutuatum ab eo lumen e [...]ans amittit, quàm cum eius radijs pleno o [...]be atque aspectu illustratur. & neutro casu haec ab illo, aut ille ab hac dependet, &c. Parclatus de potestate Papae, cap. 13. §. Sed &. Or rather we may gather, that as the Moone consisteth of it selfe, without the Sunne, so doth the temporall state, without dependance from the spiritual. After that they by gazing vpon the stars, haue failed in their Astrologie, wherein shall they finde a proofe for any temporall power? Ob. Luc. 22. 38. [Peter said, Behold here are two swords: and Christ answered, it is sufficient:] Luc. 22. 38. [Dix [...]runt, [...]cce duo gladi [...] at ille dixit. satis est.]—De hac Ecclesia [...]usue potestate (inquit Bonifacius Pont. 8. in Extrauag. Vnam Sanctā, de Maior.) [...]uang [...]licis dictis instr [...]mur: nam dicentibus Apostolis, [ [...]cce duo gladij] non respondet Dominus, nimis esse, sed [satis.] Certè qui in potestate Petri gladium temporalem esse negat, malè verbum attendit Domini proferentis, [Conuerte gladium tuum in vaginam.] Vterque ergo est in potestate Ecclesiae▪ spiritualis scilgladius, & m [...]terialis; s [...]d is quidem pro Ecclesia, ille ab Ecclesia evercend [...] ille Sacerdotis, is manu regnum, ac [...]litum, sed ad nutum & potentiam Sacerdotis. Molina Ies lib. 1. de Iure, Tract 2. disp. 29. §. Quarto &. Vbi notandum est, quòd cùm Protestantes reprehendunt hanc Bonifacij [...]xtrauagantem, vt erroneam, monendi sunt, vt cogitent eadem esse verba sancti Bernardi in libris de Considerat. Bellar. lib. 5. de Rom. Pont. cap. 7. §. Sic enim. Signifying that both the spirituall and materiall sword were assigned vnto Peter, the one to be exercised by himselfe, the other at his becke and command. Sol. De duobus gladij clarum est, quòd in literali sensu nihil habetur: sed cùm Christus significabat, eos hab [...]turos contrad [...]ctionem, & necesse esse habere defensionem, ipsi errantes dixerunt, [Ecce duo gladij hic] [...]ranciscus de V [...]oria, Relect. 1. Sect. 6. in fine. Multi in hoc loco interpretantur illos duos gladios de spiritualibus Ecclesiae gladijs Ecclesiastico, s [...]. & saeculari:—sed quia haec non sunt ad rem, n [...] immoremur in increpatione expositionis adeò hui [...] loco dislonae & tortae, transeanius ad ea, quae in contextu sequuntur. St [...]lla in Luc. 22. Recentiores Interpretes ex hoc loco colligunt, Ecclesiam duos habere gladios, alterum spi [...]tualem, temporalem alterū: quos vt habeat, ex hoc certè loco non habet.—Quod respondit Christus [satis est] non confirmat discipulorū opinionem existimantium gladijs rem esse gerendam; sed, vt ait Theophylact [...]. aut Ironicè loquutus est; aut vt Futhymius putat, indicat sibi non opus esse gladijs. Maldon Ies. com. in Luc. 22. vers. 38.—Significans, aduersus tantam militum manum, non plus duodecim gladios prodesse, quàm duos: ergo duos satis esse, id est, nihil possunt. Ar [...]as Montanus in hunc locum. And to answer vnto the saying of S Bernard: Quasi diceret (Bernardus) Eugeni, Pontif [...]x maxime, gladius temporalis non simplicit [...] & absolutè tuo nu [...] euaginandus est, sed forsitan: tunc scil. cum ob euidentem Ecclesiae vtilitatem illis sobrio sanoue consilio suadebis, qui gladium in sua potestate habent. Barelaius de potest. Papae, cap. 19. pag. 158. This is not the literall exposition of the text, but detorted by new expositors.
5 But put the case the Pope were as capable of a scepter, as of a key, of a Crowne, as of a Miter; of a Sword, as of a Crosier staffe; what might he do with his sword? might he vse violence? Ob. Ioh. 21. 16. [Christ said vnto Peter, feede my sheepe:] Ioh. 21. 16 Pasce oues] Ergo data est potestas Pontifici aduer us lupos. Bellar. lib. 5. de Pont. cap. 7. §. Quinta. Which implieth, that Peter being Pastor, must haue power to driue away a wolfe, and consequently to depose any King, who shall become an heretike. Sol. Non est ergo quòd superiorem pro se rationem adferant: nam Christus quando Petro dixit, Pasce oues meas, constituit cum quidem Pastorem gregis sui, sed Pastorem spiritualem, non temporalem; deditue ei omnem facultatem ad id muneris necessariam. Barelaius de potest Pap [...], cap. 25. pag. 201. Swords for a shepheard? what to do? Not so, but his Pastorship being spirituall, his maner of driuing away a wolfe must be also spirituall. Yet Ob. Ier. 1. 10. [Behold I haue appointed thee ouer Kingdomes, to eradicate, and to destroy, &c.] Paulus Episcopus, Seruus se [...]uorum Dei, &c. Nos in iustitiae sede constituti, iuxta Prophetae vaticinium, dicentis [ [...]cce te constitui super Gentes, & regna, vt euellas & destruas, plantes & aedificos. Bulla Pauli 3. aduers. Henr. 8. Regem Angliae. Et, Pius Epi copus, &c. regnans in excelsis, cui data est omnis in coelo & in terra potestas, quem super omnes Gentes, & super omnia regna Principem constituit, qui euellat, destruat, dissipet, disperd [...]t plantet, aedificet, &c. Bulla Pij 5. cap. 39. And in the same tenour run many Buls of other Popes. Hoc Propheta in persona Christi ad Rom. Pontificē loquitur. Carerius de potest. Rom. Pont. lib. 1. cap. 3. Rursus: Ier. Prophetae authoritate haec temporalis confirmatur, scil per correctionem & punitionem, si Reges mali fierent. Carerius ibid. Which belonging vnto [Page 668] S. Peter, do concerne the Pope. Sol. Quod Ieremiae ad praedicationem misso dicitur, quia nisi prius peruersadestrueret, aedificare vtiliter recta non posset. Greg. Mag. Past. cur. part. 3. admonit. 35. His verbis totum Ieremiae ministerium comprehenditur:—Haec etiā in Christo com pleta sunt, qui idololatria & e [...]roribus destructis, & principe huius mundi foras eiecto, Ecclesiam suam aedificauit, atque plantauit. Er. Andr. Capella, Theolog. Doctor, in hunc locum. And if Saint Bernard may iudge: Propheta cùm an [Vt euellas, &c.] quid horum fastum sonat? schemate quodam magis rusticani sudoris labor spiritualis exptes [...]us est. Vt nos etiam sentiamus, impositum esse nobis ministerium, non domimum datum.— [...]sto Propheta, sed numquid plusquam Propheta? Si sapis, eris contentus mensurâ, quam tibi mensus est Deus: nam quod amplius est, à malo est. Bernard l. 2. C [...]ns [...]d. ad Eugeniū, cap. 6. It was spoken of the ministery of Ieremie, who was to roote out vice onely by preaching. All See Barclaius lib. de potest. Papae, through the whole booke. Antiquitie, yea and many Romanists also, haue writ in confutation of violence vsed against the sacred Maiestie of Kings, and do by their arguments ding out the teeth of such heads, as feede vpon flesh and bloud Royall. Which rauenousnesse is confuted by Scripture, where Popes are subiected vnto the sword of Kings. (Confut.) Rom. 13. [Let euery soule be subiect vnto the higher powers,—carying not the sword in vaine.] Their answer: Ŗom. 13. [Subijciatur omnis atama sublimioribus potestatibus.] Apostolus hoc in loco non [...]estringit sermonem ad potestatem secularē, sed de omni potestate loquitur (seil. tam spirituali, quàm seculari.) Ex qua sententia non deduci potest, Papam subditum esse Regi, aut Regem Papae. Bellar. lib. 2. de Rom. Pont. cap. 29. §. Argumentum 3. These words are not restrained vnto the temporall power, but do as well concerne the spirituall, and therefore do not subiect the Pope vnto Kings. Their replie: Apostolus docet credentes debere mundi potestatibus esse subiectos.—[Omnis anima:] id est (Chrysostomus ait) siue Propheta, siue Apostolus, siue Episcopus, siue subditus sit. Sequitur Chrysostomum Euthymius, Theod. Theoph. Oecumen. & qui non Graeci? Idem Gregorius Magnus agnoscebat, & Bernardus ad Episcopum Senonensem idem colligit, [Omnis anima] tum vestra, inquit, quis vos excipit? si quis tent [...]t excipere, tentat decipere. Espencaeus Episc. com. in Tit. [...]. Digress. 10. pag. 513. Qua de causa Paulus ipse ad Caesarem appella [...]t, & iussit Christianos omnes subiectos esse temporali potestati Ethmcorum, non solùm propter iram, sed etiam propter conscientiam. Nam quod quidam dicunt D. Paulum non de temporali potestate seculariū principum illic loqui, sed de potestate in genere, vt quisque suo superiori obediat, Laicus Laico, Ecclesiasticus Ecclesiastico, mera cauillatio est, & responsum viris doctis, & Theologis indignum. Nulla siquidem tunc temporis alia quàm politica & temporalis potestas vulgò ab hominibus agnoscebatur, & Apostolus diuino spiritu afflatus, ita scitas Epistolas conscripsit, vt non solùm conuersos ad fidem erudiret, suiue officij commoneret, ne existimarent se ita Christi sanguine redemptos, vt nulli amplius potestati seculari obedue tenerentur. Barclaius de potest. Papae, cap. 3. pag. 21. Yes, for S. Chrysostome & other Greeke Fathers, in this subiection include the Apostles. S. Gregory applyeth it against a Bishop. S. Bernard enforceth it vpon the Pope.
6 Fourthly, if the left hand of temporall power be thus cut off, what is the vertue of his spirituall iurisdiction? Is his iudgement and sentence infallible? This they pretend, and ob. Matth. 23. [They (the Pharisees) sit in Moses chaire, all things that they shall say, do.] Bellar. Stapleton, Rhemists, and others. See aboue lib. 3. c. 15. Sect. 5. Where, by the chaire of Moses is signified the infallibilitie of the Priesthood vnder the law, and was a type of the truth of religion in the Apostolike See of Rome. Sol. Erasmus, Iansenius, Stella, and their Iesuite Maldonat. See aboue ibid. This is a detorted sence, for Christ did not vnderstand by Moses chaire the doctrine of the Priests, but the law of Moses; neither were they to be obeyed further than that they taught according to that law. But it may be they could not but speake law, for Ob. Ioh. 11. 51. [This said Caiphas, being high Priest that same yeare.] Canus, the Rhemists, Roffensis. See aboue lib. 3. cap. 15. Sect. 3. Caiphas being high Priest, prophecied that Christ should die for the people, how much more may we be assured, that Christ will neuer leaue Peters seate? Whatsoeuer iudgements are deliuered by the Popes of Rome, in the behalfe of the whole Church, do proceed from the spirit of God, because the Popes do viter them; for it is manifest that Caiphas deliuered a true iudgement. Sol. Cardin. Bellarmine. See in the same place. And it is manifest that Caiphas in his words next following (in saying that Christ blasphemed) spoke blasphemie. Notwithstanding, Ob. Luc. 22. Simon, I haue praied for thee that thy faith faile not; when thou art conuerted, strengthen thy brethren. Perspiciet omnia (inserting, among [...] others, this place of Confirmare caeteros) vel Sole clarius pro nostra sententia dimicare, sed & cunctos sensu carere communi, simul & quâuis talpâ coeciores esse, qui id non vident. Roffensis Episc. art. 25. aduers. Luther. pag. 221. Est locus valdè illustris, quo Catholici principatum Petri probare consueuerunt. Valentian. Ies. Analys. l. 7. c 3. initio. Primatus Petri ex hoc loco probatur. Bella [...]m. lib. 4 de Rom. Pon. cap. 3. initio. Sine dubio hic Dominus aliquid speciale Petro impetrauit. Paulò post: Dominus duo priuilegia Petro impetrauit vnum, vt ipse non posset vnquam veram fidem amittere, quantumius ten taretur à diabolo, ad quod est aliquid amplius quàm donum perseuerantiae; dicitur enim perseuerare vsque in finē, qui licet interdum cadat, tamen resurgit, & in fine fidelis inuenitur: at Petro Dominus impetrauit, vt non posset vnq [...]am cadere, quod ad fidem attinet.—Alterū priuilegium est, vt ipse tanquam Pontifex non posset vnquā docere aliquod contra fidem: siue vt in sede eius nunquam inueniretur, qui doceret contra veram fidem. Ex quibus priuilegijs primum fortasse non mauauit ad posteros, siue Successores. Bellar. l. 4. de Pont. c. 3. §. Secundò, & §. Est igitur. Cum alia omnia loca, quae pro Petri primatu asferri solent, Caluinus diligenter expenderet, atque vt potuerit, refutârit, huius loci prorsus nullam mentionem secit, vt qui probè sciret, nullo hic camllationis fuc [...] tam manifesta verba eludi potuisse. Stapleton. doctr princip. controuers. 2. l. 6. c. 8. in fine. Good reason, because, Magis puerile est, quod hi comminiscuntur (Pontificu) quàm vt responsione indigeat. Caluinus Instit. lib. 4. cap. 7. Sect. 28. Whosoeuer seeth not the primacie of Peter established [Page 669] by these words, is more blind than a Moale. For hereby Peter receiued a double priuiledge; the first was, that he in himselfe should neuer faile in faith, but perseuere, without stumbling, vnto the end: the second, that when he as chiefe Bishop should instruct others in the faith, he should alwaies publish a truth. Peraduenture the former of these two doth not descend vpon his successors, but the second doubtlesse doth. Concerning the first priuiledge, Sol. Haec de B Petro. De quncunque autem alio Papa, eius suceessore asseren lum, nihil prohibet, ipsum quoque, vt priuatum errare posse, & in fide deficere: [...]rsi noui quidam scriptores contrarium defendere tentauerint, praeter communem Doctorum sensum. Verùm nost [...]à sapie [...]â non sunt fingenda priuilegia, vbi non sunt necessaria. Salmeron Ies. com. in Galat. 2. disp 21 § Ad quarta [...], & [...]. Ex [...]sabilius, & seqq. Magna cum [...]atione putandum est, Apostolos omnes non solùm deficere non potuisse, sed nec errare in fide. Salmeron ibid. §. Ad quartam. They are but new Doctors, who affirme that the Pope, as a priuate person, cannot erre in faith. As touching the second: See confessed aboue in this booke, cap. 24. &c. Some Popes, as Popes, haue bene publikely noted for heretikes. As for the point of strengthening his brethren. Id est, sicut ego orando te protexi (inquit interlinear [...]s Glossa) ne desiceres, sic tu infirmiores fratres exemplo tuae poenitentiae conforta, ne de ven [...]a desperent. Sà Iesuita schol in Iuc. 22. See Arias Montanus, and Aquinas his Catena vpon this place. It is signified that when after his fall and repentance he was conuerted vnto grace, his example should strengthen other penitents, to keepe them from despaire.
7 Lastly, vpon pretence of Infallibility of the Popes iudgement, they make his authoritie incontrollable, not permitting him to be subiect vnto the authoritie of a Councell, and Ob. Luc. 12. 42. [Who thinkest thou is a faithfull steward, whom the Lord, when he cometh, shall place ouer his houshold?] Luc. 12. 42. [Quis tu putas est fidelis dispensator, quem const tuat Dominus supra familiam suam?] Hinc int [...]lligunt omnes Patres Episcopum, [...]uan [...]uis non expresse loquitur de Episcopo Rom. tamen, sinè dubio, haec est sententia huius loci, quia Oeconomus praeficitur toti familiae, ide [...]t, Ecclesiae, vbi Dominus non committit sei uum iudicio familiae. Stapl [...]ton. de doctr. princip. His verbis Dominus apertè indiaeat se vnum seruum toti domni suae praepositurum, qui à se solo iudicari possit. Bellar lib. 1. de Pont. cap. 9. §. Restat. Hereby, questionlesse, is meant that the Pope of Rome is made ruler ouer the Church in iudging it, and that he is not subiect to be iudged by it. Sol. Dominus hanc parabolam ad omnes accommodat; omnes enim, quos Domin [...]s vigilantes inuenisset, praemio; quos dormientes & imparatos, supplicio afficiendos esse, siue Apostoli, siue alij essent. Maldonat. Ies. c [...]m. in eum locum Luc. 12. 18. [Quis putas?] In praecedenti parabola Petrus prosilijt, & dixit, Domine, ad nos ne hanc parabol [...]m dicis, an ad omnes?—Dominus resp. [Quis putas?] qui tacite innuit se prae [...]dentem parabolam dixisse ad omnes, sed prae erum ad Pastores Ecclesiae, vt Marc. 13. [Quod vobis dico, omnibus dico.] vnde & in [...]ra subiec [...]t. [Omni cum multum, &c] Sa [...]meron Ies. Tract 20. in Parab. initio. Quia Petrus sciebat so, & condiscipulos suos electos ad Patris familias officium, Dominus facit eum inte [...]igere ea, quae sunt superius dicta, ad omnes quidē pertinere:—nam subiungit, [Omni, cui multum datum est, multum &c.] satis significans praedicta ad omnes pertinere, sed magis ad eos, quibus plura dona concessa sunt. I ansen Concor. cap. 87 in hunc locum: & Aquinas in eundem locum ex Ambros Theoph. Chrysost. Beda. Christ spake not these words particularly vnto any one kind of Pastors, but generally vnto all, as appeareth both by that which goeth before, and by that which followeth the text. Yet they Ob Ioh 20. [VVhose sinnes you remit on earth, they are remitted in heauen:] and Math. 16. [Vnto thee will I giue the keyes of the kingdome of heauens.] Orig hom. 6. in Matth. Quoniam oportebat aliquid maius habere Petrum prae illis, qui ter arguerant, ideò illi quidē sic dicit. [Et tibi dabo claues regni coelorū, &c.] Non ergo modica differentia est, quòd Petro quidē datae sunt claues non vnius coeli, sed multorum coelorū, vt quae cunque ligauerit super terrā, sint ligata non tantùm in vno coelo, sed & in omnibus coelis, & quae soluerit sup [...]r terrā, sint soluta non tantùm in vno coelo, sed in omnibus coelis. Ad eos autē qui multi sunt ligatores, & solutores in terra, sic dicit, vt soluant & alligent non in coelis, sicut Petrus, sed in vno coelo, quia non sunt in tanta perfectione, sicut Petrus, vt alligent & soluant in omnibus coelis. Iansen. Concord. Euang. cap. 66. pag. 496, 497. in Matth. 16. & Greg. de Valent. Ies. lib. 7. Anal [...]s. cap. 2 pag. 50. Ecce vides hic—ex hoc diuerio modo loquutionis, sortiores & potentiores claues datas fu sse Petro, quàm caeteris Apostolis Alphonsus de Cafiro aduer. aeres. lib. 12. Tit. Papa. fol. 230, & Roffens. Episc. art. 13. contra Iuth. pag. 138. & Boz [...]us lib. 18 de notis Eccles c. 1. Vnto the [Page 670] other Apostles were giuen the keyes of but one heauen, but vnto Peter of many. Sol. Quasi Petrus in omnibus coelis, alij Apostoli in vno soluendi potestatem acceperint: hoc Origenes nimis subtiliter. Maldonat. Ies. com. in Matth. 16. 19. col. 379. Quia [in coelo] idem est quod apud Deum. Idem commen. in Matth. 18. v. 18. The distinction of heauē and heauens is but a nice subtilty. Yet they ob. Ioh. 21: Feede my Lambes, and feed my sheepe:] Est obseruandum Christum bis dixisse, Pasce agnos meos, & semel, Pasce oues &c.—Itaque commis [...]t Deus Petro curam agnorum, id est populi Iud [...]ici, & agnorum, 1. populi Gentilis, & o [...]ium, 1. eorum qui agnos istos pepererūt, qui sunt Apostoli & Epi [...]copi. Bellar. lib. 1. de Pont. cap. 16. §. Est autem, & §. Itaque. The same reasons doth Stapleton vse, Doctr. princip. controuer. 2. lib. 6. cap. 10. Locus illustris ac euidens. Stapleton ibid. cap. 11. Per Oues, Pastores, & Episco [...]os, etiam Apostolos significat: per Agnos, [...]eliquo [...] fideles. Omnium igitur nemine excepto, cura Petro committitur à Christo,—manifestè significans, se Vicarium eum in terra Ec [...]lesiae suae instituere. Nec postunt hererici hoc tam euidens testimonium Pontificiae authoritatis effugere: vnde necesse est, vnum tempe [...] esse in Ecclesia Pontificem, qui agnos & oues gubernet Tolet. Ies. coman I [...]b. 21. Annot. 7. In the Latine translation it is said twice, Feede my Lambes, but once; Feed my sheepe: signifying that other Apostles and Pastors were but as it were, the Ewes, in respect of other faithfull, as their Lambes; and were subiect vnto Peter, as the Pastor ouer all: and the euidence of this testimonie cannot be auoided. Sol. Non subtilite [...] disputandum est, cur Christus agnos potitis quàm oues appellaue [...]t: quod qui fecerit, vide at etiam aque etiam ne doctis risum praeb [...]at; satis enim constat cosdem nunc Agnos, & ver. 17. Oues appe lari. Quod si quid discriminis sit inter oues & agnos▪ id non in re sed in voce est; quod cum idem sint, tamen vocab [...]lum Agni blandius est, & maiorem amorem prae se fert. Maldonat. Ies. com in eum locum Ioh. 21. col. 1147. He that argueth so subtilly from the termes of Ewes and Lambes, must take heede lest that he make himselfe ridiculous; for the words are indifferently vsed. And why is not this great Monarch subiect vnto the iudgemēt of the Church, as formerly he hath bene? se [...]ing that S. Peter in his demaund, concerning the forgiuing of an often-offender, was answered, Matth. 18: If he wil not heare thee, tell the Church.] Ob. Matth. 18. 17. Dixit Dominus Petro [Si peccauerit in te frater, &c. si eos non audie [...]it, dic Ecclesiae.] Ergo (ait Gerson, Doctor Parisi [...]nsis) debet Petrus & eius Successor deferre peccatores aliquando ad Ecclesiam: debet igitur agnoscere tribunal Ecclesiae quoddam suo ma [...]us. Bellar. lib. [...]. de Conc. cap. 19. §. Sed iterum. Respondeo, implet hoc praeceptum suo quodam modo Pontisex cum priuatim aliquem corripit, deinde testes adhibet, postremò di [...] Ecclesiae i [...] sib [...]ipsi vt praesidi, & Ecclesiae cui prae est, publicè excommunicando▪ Bellarm. ibid. Although Gerson said, that therefore the Pope ought to acknowledge himself to be subiect vnto the Church: yet we answer, that the Pope fulfi [...]leth this precept, when he reproueth a man in priuate, next by witnesse, and after shall himselfe proceede vnto publike censure. Sol. [Dic Ecclesiae, &c.] Planus est, & per se lucidu [...] horum verborum sensus, nec suppletione, nec alteratione hic textus indiget.—Ecclesia igitur conuocationem significat multitudinis: Dic Ecclesiae, id est, dic multitudini fidelium congregatae: qui cùm non soleant nisi in generali Concilio conuenire, belliss▪ interpretatio erit, dic Ecclesiae, id est, Concilio generali.—Nec mea est interpretatio, sed sanctorum Patrum, veterumue Doctorum, qui primi Ecclesiam illuminârunt.—Greg. Papa; Si in mea correptione despicior, rest at vt Ecclesiā debeam adhibere, [...]uae verba satis manifestè Ecclesiam pro generali Concilio suscipiunt. Apud Aenaeam Sylu [...]um, lib 1. comment. de gest Conc. Basil. fol. 6. Christ said not vnto him, Peter tell thy selfe, but tell the Church, which is a congregation in a Councell. Thus was it reasoned in the Councell of Basil against the Pope. Atque hinc prosectò illorum authorum sententia manifestè reuincitur, qui Concilium vniuersale Pontifice superius faciunt: pugnant enim illi reuerà (licet non aduertentes) cum certissima fide de Diui Petri, ac Roman. Pont [...]ficis in Ecclesia primatu Gregorius Valent. Ies. Analys. lib. 8. cap. 7. §. Atque hinc. And whosoeuer (saith their Iesuite) maketh a generall Councell to be superiour vnto the Pope, doth indeed impugne & withstand the certaine faith of the primacie of the Pope. For vntill after the Councell of Basil nothing is read of it. Whereupon we may boldly assume, that the now Romish faith, concerning the Popes Primacie, was not in the current of Antiquitie (for the space of 1400 yeares) accounted Catholike.
8 Here haue we singled out the controuersie of Papall authoritie, which is the pillar and foundation of the Romish Church, lest our Aduersaries might thinke vs too timerously cautelous in our choise, as to insist vpon a question lesse materiall: yet haue we propounded but one, lest our Christian Reader might deeme vs too willingly tedious; whom we therefore ref [...]rre vnto the questions of Particularly from text to text in the Controuersie of Purgatory. See aboue lib. 1. cap. 2. Sect. 13. Purgatory, and Inuocation of Saints. See aboue lib. 2. cap. 12. inuocation of Saints departed: in both which (to omit For other Scriptures, see in the end of the booke the Index of Scrip [...]res. others) we haue passed particularly from text to text in the [Page 671] same manner, shewing that our Aduersaries can obiect no text for proofe of either, wherein they are not answered directly from the light of the text, by the expresse testimonies of their owne Doctors.
9 Neither is there almost any one text in the whole Bible, of Canonicall Scriptures, from Genesis vnto the Apocalypse, alledged vsually by the Romanists in the defence of any Article of the Romish profession, which (in an answer vnto the Apologists Contest) we dare not protest to be otherwise expounded, according vnto the sence of Protestants, euen by their Romish Aduersaries: which we deliuer vpon a grounded experience. And if this may be performed, our Reader must suspect, that the matter is not caried of Protestants by any miserable begging, but rather of these Romanists by a cunning stealing of the matter in question. This point by them thus ended, the Apologists seeme to sound vp a triumph.
CHAP. XXVII.
THE ROMISH APOLOGIE: In the first part of their Conclusion.
Let that man and all other of his mind yet also further consider, that for so much as the sacred SCRIPTVRES themselues do (as before See heretofore Tract. 1. Sect. 8. l. n. o. and hereafter Tract. 2. cap. 2. Sect. 1. propè initium. affirme, that the Churches true Pastors must euermore continue, and withstand all innouation of false doctine, euen with open reprehension: the answerable performance whereof in particular, being matter of fact, can be to vs at this day, no otherwise made knowne, then vpon the onely credite of humane testimonie commended to vs by historie, M. Whittaker contra Duraeum, lib. 7. page 472. saith, Quicquid de Ecclesiae propagatione, amplitudine, gloria, veteres Prophetae praedixerunt id perfectum esse historia luculentissime testatur; ita vaticinijs Pr [...]phetarum, Ecclesiasticam historiam suffragari nulla controuersia est. the force of which testimonie our very Aduersa [...]ies acknowledge; M. [...]ooker in his Ecclesiasticall Policie, lib. 2. pag. 115. initio, saith, The strength of mans authoritie is affirmatiuely such, that the weightiest affair [...]s in the world depend thereupon. And ibidem pag 116. ante medium, Whatsoeuer we beleeue concerning saluation by Christ, although the Scripture be therein the ground of our beliefe, yet [...] mans authoritie the key that openeth the doore, &c. The Scripture could not teach vs these things, vnlesse we beleeued men, &c. And ibidem lib. 1. pag. 86. ante medium: Of things necessary, the very chiefest is to know what b [...]kes we are bound to esteeme holy, which point is confessed impossible for the Scripture it selfe to teach. And lib. 2. Sect. 4. pag. 1 [...]2. sine: For if any one booke of Scripture did giue testimony to all, yet still that Scripture which giueth credit to the rest, would require another Scripture to giue credit vnto it: neither could we euer come to any pause whereon to rest our assurance, vnlesse beside [...] Scripture there were something which might assure vs, &c. vpon which ground, lib. 3. Sect 8. page 146. fine, he saith, We all know that the first outward motiue leading men so to esteeme of the Scripture, is the authoritie of Gods Church. And Master Whitaker aduersus Stapletonum, lib 2. cap. 4. page 298. post med. saith: Non nego traditionem Ecclesiasticam esse argumentum quo argui & conuinci possit, qui libri sunt Canonici, qui non. And ibidem, page 300. ante medium, Hoc semper dixi sensi (que): & vide ibidem, l 1. page 25. ante medium. And in his booke against M. William Rainolds, page 44. circa med. Insomuch as the Protestant author of the Treatise of the Scripture and the Church (so greatly commended by Bullinger in his preface before that booke) doth (after the English translation thereof, cap. 15. page 72) say, We could not beleeue the Gospell, were it not that the Church taught vs, and witnessed, that this doctrine was deliuered by the Apostles. And see further there cap. 19. page 74, & 75. that therefore the same SCRIPTVRES do therem most euidently perforce reduce them to this foresaid triall by historie and Fathers: whereto if they stand, their ouerthrow (they see) is certaine: and in refusing the same, their flight is shamefull.
THE PROTESTANTS APPEALE: In answering vnto the first part of the Apologists Conclusion: First by way of Instance.
SECT. 1.
NO conclusion can haue more force in it, than what was contained in the premisses thereof, wherein they haue assumed, that all the particulars of the Romish faith are ancient truths without all innouation in doctrine: and so proued by the euidences recorded in the bookes of ancient Fathers, and in the volumes of old historians. Vpon which presumption (we see) they haue pronounced vpon Protestants a certaine ouerthrow. But whilest as they are making their proclamation, behold a crie of their owne men of warre, panting in despaire of victorie, as men guilty vnto themselues of manifold Innouations, & confessing, that there is beleeued in the Church of Rome (when we vnclasped the See aboue lib. 4 cap. 8. §. 1. Tables of Gods couenant) a new 1 Canon of Scriptures of the old Testament, a new 2 trans [...]ation, differing from the true Originals; a new 3 restraint of their publike vse, belonging vnto Christian people of all nations.
2 Next, when we looked vp into the pinacle of their Church, which is See confessed aboue, lib. 4. cap. 19. Popedome it selfe, therein we spied a new title of an 4 vntuersall Bishop of the Church; a new approbation of the common name of 5 Pope; and a new relinquishing of the Popes Christian 6 name; a new order of election of him by a newly created order of 7 Cardinals; and (which is the worst) a new transcendent power, both spirituall, which they challenge to be 8 without, 9 aboue, and 10 against the authoritie of any Councell, or whatsoeuer power on earth; and also a new 11 temporall power, whether directly, or indirectly, ouer and against the maiestie of Kings and Emperours, either for deposing them by violence, or else for the debasing them to the 12 Kissing of his fe [...]t; together with a new claime of 13 Appeales, and of cases, which they call 14 reserued; besides the new neglect of their principall charge, which is 15 preaching of the Gospell.
3 From hence we passed along to the examination of their See confessed aboue lib. 4. cap. 21. the reason why we note only these three, is, because we speak not so much as we can proue, but onely that which our aduersaries haue confessed. Sacraments, & there we found couered vnder the name of proper Sacraments, a new 16 Sacrament of Confirmation, an other of 17 Matrimonie, and a third of 18 extreme Vnction; besides a new, and preposterous manner of 19 Absolution.
4 Then we walked into their Temple, onely to see the order of their solemne Masse, and See aboue lib. 4. cap. 22. [...]o a new article of faith, called 20 Transubstantiation; a deuisedkind of 21 Eleuation, an 22 halfe-communion, a 23 secret muttering of the words of consecration; a 24 priuate celebration of the Priest alone; besides the 25 not breaking of bread out of the loafe; the peoples not taking it with their 26 hands; all new.
5 After this, in passing by their other places, and looking aside, we saw a new See confessed aboue lib. 4. cap. 20. professed order of the 27 Eremites; of 28 Monks; and a rout of Clergie men, destitute of the gift of continēcy, and yet constrained to forbeare 29 mariage.
6 Forthwith we adioyned our selues vnto the pulpit, where we heard the Preacher instructing their people in new See confessed aboue lib. 4. cap. 24. points of doctrine such as is the power of 30 free-wil, as being equal, yea and preualent in comparison of grace, in determinating a consent vnto good; a double merit, the See aboue lib. 2 cap. 9. § 2. one of 31 cōdignity, & the other See aboue lib. 3 cap. 9. § 1. 2. of 32 congruity, both new; an absolute necessity Confessed aboue lib. 4. cap. 25. of 33 auricular Confession; [Page 673] and a new article of Confessed lib. 4 cap. 25. &c. faith of 34 Purgatory, & of the cōcomitants thereof, 35 Indulgences, and 36 Iubilees; besides the presumed peremptory iudgement in their Popes in the 37 canonization of Saints; and their new doubtfull worship l Confessed lib. 4. cap. 24. multiplied thereby; together with the doctrines of the blessed Ibidē, num. 8. Virgins naturall conception 38 without sinne, & her bodily 39 assumption into heauē: whereunto might be annexed diuerse new and irreligious doctrines of As that of Incest, contrary vnto the law in Leuit. 18. See this proued aboue lib. 3. cap. 9. §. 3. Moralitie; and amongst the rest, we may recount (which hitherto hath not bene specified) their new and desperate Vt autem intelligas quàm dudum coeperit inualescere cō mentum istud (speaking of mentall Aequiuo ation) Theologorū adercusandum mendacium falsi testimonij in aliena causa, nullum, vt arbitror Theologum inuenies, qui ausus sit hoc palam asseuerare ante Gabrielem Theologum. Genesius Sepulueda Dialog. in Theoph. cap. vlt. In which Dialogue he proueth it flat lying. art of flying masked vnder the name of 40 mentall aequiuocation.
7 By and by returning vnto their people, as willing to vnderstand their fashion of worship, we perceiued many nouelties: as their ratling and reckoning vpon their Confessed aboue lib. 4. cap. 28. §. 1. newly deuised 41 beads; their Lib. 4. cap. 18. §. 4. & cap. 27. §. 1, 2. praier in an 42 vnknowne tong; their gazing on the 43 Image of God the Father, and adoration of the 44 Image of Christ, in many of them idolatrously.
8 Then againe considered we their new Lib. 4. cap. 23. §. 2. Missals, greatly 45 superstitious, and partly also blasphemous; and presently casting our eyes about to behold their other ceremonious professions, we could not but discerne their new See aboue lib. 4. cap. 25. & cap. 28. &c. conceits of 46 holy-water, of 47 shauing their heads, of 48 baptizing their belles, besides an 49 importable burthen of multudes of fasts, holy-daies, habits, & many Iewish and Heathenish varieties; & all these confessed by learned Romanists. Therefore we may iustly retort their weapon vpon themselues,
By way of Conclusion.
SECT. 2.
9 When we remember all these particulars (yet haue we not repeated all) which haue bene proued to be nouelties, not by the enforced collections of Protestants, but from the plaine confessions of the Romanists themselues, which they by the sight of the tract of Antiquitie haue yeelded vnto vs, and whereof the Apologists could not be altogether ignorant: our Reader will thinke them to haue bene too preposterously and peremptorily bold, in denouncing against Protestants, in the triall by historie, either a shameful slight, or else a certaine ouerthrow.
10 How much more vaine will they appeare in this their vaunt, when we further call to minde of what sort these are, who must giue this great ouerthrow? For many of their fellowship, in the same conflict of Antiquitie, haue bene brought to these straits in answering vnto the Fathers, either to professe to See aboue lib. 2 cap. 29. §. 4. excuse them by some artificiall comment; or secondly, assume an authoritie to Ibid. abolish their writings; or thirdly, by presumption, to say, See aboue lib. 1. cap. 5. Sect. 3. If Gregorie were now liuing, he would iudge otherwise; and See aboue lib. 2 cap. 2. Sect. 27. If S. Augustine liued at this day, I am perswaded he would not haue so said: or fourthly by detractions to oppose, saying, See aboue lib. 2 cap. 29. Sect. 2. We vnderstand many things better than did the Ancients; and Consideratione dignum est, antiquos Patres pauea de hoc Virginis priuilegio esse locutos. Quod mirum esse non debet, tum quia Spiritus sanctus paulatim suam Ecclesiam docet (vt Greg. dicit Hom. 26. in Ezech.) tum etiam quia alijs fidei mysterijs grauioribus magisue necessarijs explicandis ac defendendis distinebatur. Postquā vero ante 500 annos veritas hae clarius coepit doceri, ita insedit sidelium animis, creu [...] (que): paulatim eius si les, vt iam ferèomnium con'ensione receptum sit. Et praesertim abhinc 200 annis fermè omnes Ecclesias [...]ei sctiptores, [...]piscopi, vniuersae serè religiones, & Academiae subscripserunt, adeò vt in Academia Pa [...]siensi, Valentina, & al [...]js nulli ad Doctoratus I heologiae g [...]adum aditus pateat, qui prius suo iuramento non promiserit, nunquam hanc se veritatem oppugnaturum. Suarez in Th [...]m. tom. 2. q. 27. art, 2. disp 3. Sect. 5. pag. 24. So Salmeron, and others more largely, See aboue. more [Page 674] clearely than they before this last 500 yeares; or else, lastly, by reiection, concluding thus: See aboue lib. 2. cap. 29. §. 2. They may not be heard speake, who would reduce all things vnto their ancient course; that which was first is not alwaies best: or thus, See aboue lib. 4. cap. 9. §. vlt. We are not bound to follow the Fathers of the primitine Church in all things. Therefore may they not obiect shame vnto others, vntill they be first ashamed of their owne behauiours. Now draw we vnto land, hauing but one puttevnto the shore.
THE ROMISH APOLOGISTS, In the latter part of their Conclusion.
As for the further extremest boldn [...]sse of such, who are in these straits (resolued not to acknowledge the Iohannes Regius in libro Apologetico, page 192. post medium, & 193. being vrged to shew wherein the Romane Church changed her faith, and not able to giue any one particular example thereof, betaketh himselfe to this extremest boldnesse, answering page 193. post medium: Sed denique licet verum esset. Romanam Ecclesiam, in sua religione nihil mutasse, an propteret, m [...]ae sequetur eam esse veram Ecclesiam? non opinor. In de [...]c [...]ce whereof he is not ashamed to alledge sundry impertinent reasons vnworthy of rehearsall. Romane Church to be a true Church, though it were true, that she had not changed any thing in religion,) we passe the same ouer as being most absurd, and much more worthie of contempt then answer.
THE PROTESTANTS APPEALE.
SECT. 3.
11 A Iesuite in this question, Ob. In Romana Ecclesia ab Apostolorum temporibus nunquam in [...]llo sidei a [...]ticulo v [...]riatam doctrinam inuem [...]i▪ [...]ectenè concludam eandem nunc esse, quae tuit Apostolorum? Si assumptionē negaueris, interrogabo te in quibus sidei atticulis mutata sit? quando? quâ ocasione? He answereth: Whether the Church of Rome may be thought to hold the same doctrine with the Apostles, if it haue not altered any article since the Apostles times, did imply this Enthymeme; The Church of Rome hath not alte [...]ed any article of faith since the Apostles times: Ergo, the now faith of the Church of Rome is the same with that which was taught by the Apostles. Our Protestant Author Regius answered vnto the Antecedent, calling it At Platina, & historici vestri alij obseruârunt, quid in Missa quisque Pontisicum vestrorum addiderit. Centuriatores in singulis Centurijs quomodo religio in singulis capitibus controuersis mutara sit, ex vestris authotibus demonstrant—Accedant Tomi Conciliorum, in quibus nouae Constitutiones superadditae sunt: addantur Decreta, & Decretalia, q [...]i [...]us vnus Papa altetius dicta & facta damnauit:—Conserantur Scholastici cum Patribus, lesuitae cum vtrisque, into Iesuitae inter se inuicem,—& si non diuersitatem & mutationem religionis Romanae hic non inuenerint, sese excoecatos agnoscant: Bellarm. Pigghium, & authores Antididagmatis Coloniensis à Romana Ecclesia distentire apertè dicet:—& est dissentio illa non leuicula, sed in loco de Iustificatione. Then followeth that in the Apologists, Sed denique—vnto—Nam—Christus in regno Diab [...]lorum quoque consensionem esse asterit, aliâs enim tam diu non duraret. Similiter annon Ariani, & alijhaeretici inter se quoque consentiunt à prima inde vsque origine? diuturnitatis ergo quidem, sed non veritatis argumentum est consentio. Hinc prius tuum medium partim falsum, partim infirmum esse Ostenditur. Iohannes Regius lococitato. false (yea and Falsum est, imò falsislimum, Rom. Ecclesiam in fidei vetitate, per quam initio fundata est, permansisse. Ibid. pag. 182. most false,) and for proofe that the Church of Rome hath varied from it selfe, as it was in the primitiue Churches, he appealeth vnto anciēt Historians, vnto the publike Tomes of Councels, vnto the Decretals of Popes, and vnto the experience of their common dissensions among themselues. Here is sea-roome enough, which the Apologists haue called straits.
12 Next he answereth vnto the Ergo or Consequence, calling it infirme, because the Arians and also other Heretiks held a consent among themselues from the first beginning of their heresies. Which is vndoubtedly true in diuers heretikes, [Page 675] who liued in the Apostles times, such as See August. Tom. 6. lib. de haeresibus. were the Simonians, Basilidians, Nicolaitans; who, albeit they liued in the daies of the Apostles, yet did they not professe the doctrine of the Apostles. Which sufficiently demonstrateth the insi [...]mitie of the consequence, wherin the Iesuit confounded time with truth; and consequently Both which were sowne about the same time: onely the Wheate in the day, and the Tares in the night. Matth. 13 tares with wheate. How then could the Apologists in reason call his answer absurd?
13 But as the Apologists in the beginning, when they endeuoured to demonstrate the vnion of the now Romane faith, by the faith of S. Gregory, throughout euery particular, omitted the mention of many particulars, wherin S. Gregory was an Aduersarie vnto their now faith: so now in the end and shutting vp of their Treatise (when they would brand a Protestant Author with the make of exigence through straits, and of absurditie) by their willing concealement of his reasons, they do, in effect, tell vs, that their meaning was to make their end sutable and proportionable vnto the beginning. Neuerthelesse that they may further know how little cause the Protestants haue to feare straits, we adde
CHAP. XXVIII. The Conclusion of the Protestants Appeale, deuided into two parts: the first demonstrating what heresies now harbour among the Romanists.
SECT. 1.
NEarenesse vnto an heresie may be in a greater and lesse degree; the lesse we may call alliance, the other consanguinitte. Concerning the lesse degree of proximitie, let our Aduersaries expostulate with their owne consciences about those heretikes, whom they haue paralleled with the Protestants: and compare their Friars, who professe a course of begging, with the Adue [...]sus ignauous Monachos, qui tum in Africa errorem hunc à—Messalianis enatum fouebant, Augustinus seripsit librum de opere Monachorum, quo tria potissimum demonstrat: primum vt Monachi, qui nullo Euangelico negotio, nulla cura Ecclesiastica occupantur, non vitam sine vllo labore manuū transigant ociosam, &c. Sixtus Senensis Bill. l. [...]. annot. 317. §. Verum nc. Messaltani, who defended idlenesse, and were therefore condemned by S. Augustine, concluding that they ought to labour with their owne hands: and their See aboue c. 18. §. 1. 2. women baptizing and excommunicating, with the Ibidem. Peputians, who yeelded vnto women Ecclesiasticall functions: and some of their people, whose most common bookes are pictures, among which is the Image of God, in the forme of an old mā, with the See aboue ca. 8. Sect. 2. Anthropomorphitae, who taught that God consisteth of a bodily substance, according to the shape of a man: and their Merit-mongers, either in the opinion of their inherent righteousnesse, with the See aboue cap. 14. §. 3. Catharists, who thought themselues pure; or in the presumption of their deseruing grace, with the See ibid cap. 12. §. 4. and l 2. c. 10. §. 7. where some Romanists condemne others of Pelagianisine. Pelagians, who beleeue that works done without grace do merite the grace of God: and their I [...]suites defending the See aboue lib. 2. cap. 2. Sect. 18. locall presence of Christ in many places at once, which, by the iudgement of Aquinas, inferreth a possibilitie of omni presence, with the Ibidem. Eutychians, who maintained the vbiquitie of the humane nature: and all of them, holding that the Church Catholike cannot be separated from the See of Rome, with the See aboue cap. 14. sect. 4. Donatists, who imagined that the Catholike Church was inseparably confined to one place of the world, namely Africke: This done, let them [Page 676] tell vs, whether they haue not (we say not an absolute, but yet) a greater affinitie with these foresaid heretikes, than haue the Protestants, whom they haue traduced in the names of the foresaid heretikes. From alliance we passe to one degree of consanguinitie.
A greater Accordance, which the same particular Romanists may seeme to haue with the heretikes of former times.
SECT. 2.
2 Some See aboue lib. 4 cap. 18. Sect. 3. and lib. 5. cap. 14 Romanists censured the Greeke text of Scripture to be depraued and corrupted with many dangerous heresies, lest we should make it a warrantable direction of our doctrines: which is confessed to haue bene the error of Heluidius quoq [...]e ijsdem temporibus Graeca noui Testamenti exemplaria esse multis in locis falsata affirmauit, vt D Hieron. in lib. quem aduersus illū conscripsit, testatum reliquit. Temporibus autem nostris, quibus omnia reuocantur in dubium, execrabiles Anabaptistae, ac Seruetam hunc iam profligatū errorem magno Ecclesiae malo instaurârunt, fatentes quidem libr [...]s aliquos noui Testamenti ab Apostolis scriptos, sed poste i ab haereticis [...]alsatos, ac multis erroribus contaminatos fuisse, semperue eoldem errores vsque ad hanc diem in nouo Testamento pe [...]duráss [...]. Senen [...]is Bibl. l. 7. de nouo Test. haeres. 1. §. Praecipua p. 576. Heluidius, confuted by S. Hierome, for condemning the Greeke text of hereticall corruptions, euen that Greeke text which in all points of doctrines of faith, was the same which we haue now in vse.
3 Some do not forbeare to Scriptura difficilis est, & muta.—quae instat nasi cerei, ducitur q [...]ò quis vult. Salmeron Ies. part. 3. comment. gener. in epist. B. Pauli, disp. 8. §. Tertio quia. Assumunt (Lutheram): ensum illum vnum (Scripturarum) certissime familiarissimeue doceri, nec esse eas velut cereum quendam nasum, in sensum omnem flexibiles. Melchtor Canus loc. Theol. lib. 3. cap 2. pag. 93. Est res sine anima vel sensu. Coster Enchirid. de Pont. pag. 135. Si Scripturam solam in fidei regulam Christus reliquisset, quid aliud quim gladium Delphicum haberemus? Turrian. Ies. contra Sadael. de Eccles. & Minist. pag. 99. Inquisitores liaeceticorum—Scripturam sacram velut mortuam literam [...]tergo linquentes. Agrippa de Vanit. scient. cap. 96. call the sacred Scripture a nose of waxe, a Delphicall sword, and a dead letter, with other such like t [...]rmes, and that in earnest: wherein how can they be thought to differ from the heresie of the Caeterùm phanatici Anabaptistae eò venerunt intelligentiae, vt se vsque adeò diuinitus illuminatos iactitent, vt necesse non habeant vel Ecclesiae, vel Scripturarū vocem requirere. Scripturas è mottuis literis de [...]criptas aiunt, Ecclesiam ablegant, tanquam errantium hominum coetū. Cum omnia contentionibus & dissidijs deflagrant, it a bello & incendijs delectantur, vt Salamandi a [...]gne.—De Scripturis, inquiunt, quarum sententia ambigua est, & in om [...]m partem versatilis, parùm laboramus: quid iam ad triumphum confligentibus superest, nisi puluis tormentarius, & vulcanea flamma omni [...] deuastatura? Westonus, Duaci profess [...]r, de trip. hom. offic. l. 3. c 23. Anabaptists, who (as is acknowledged) say that the Scriptures are written but in dead letters, and thereupon refuse to be tried by them? Some haue taught that kinde of implicit beliefe in the necessarie principles of faith, which, for the stupiditie thereof, hath deserued to be called the Colliers faith, which is thus described by their owne Bishop: Nec enim de fidei subtilitatibus exammandi sunt simplices, nisi cum suspicio est, eorum s [...]mplicitatem ab haereticis deprauatam esse: in ijs autem, quae fider per se sunt obiecta. per quae minirum homines iust: beati (que) fiunt, quales sunt super benedictae Trinitatis & dispensationis, si [...]e incarnationis Dominicae articuli, definità opus est adultis & explicitâ fide Ft adeo non sufficeret decantata hod è per Catholicos Carbonarij fides, qui, quid crederet interrogatus, responderit se crede [...]e quod credit Ecclesia, & Ecclesiam itidem credere quod ipse crederet, vt qui exemplum hoc imitandum laicis praesertim & mulierculis proponunt, cundem aiant, y [...] bolum recitauisse, & generales fidei de Deo articulos, quos frequent [...]r in Ecclesia audiendo didicerat & memoriae commendauer at, quid p [...]aetereà crederet percunctatum, ad [...]eliqua omnia c [...] culo superiore elusisse Essencaus in 2. Tim. 3. num. 17. pag. 119. The Collier being demanded what he beleeued, answered, That which the Church beleeueth; and being asked, What the Church beleeued, answered, That which I beleeue. Of which kind of faith the same Bishop complaineth, as of a doctrine too much commended in their Church: which S. Hierome seemeth to haue condemned in the Luciferians, telling them, that At dicis, simplicitèr in Patre, & Filio, & Spir sancto credidit & ideò baptisma consecutus est. Quae est ista, quae [...]o sin plicitas, nescire quod creda [...]? simplicitè [...] credidit, quod credidit? certè aut tria nomina audiens, tres Deos cred dit, & idol, latra effectus: aut in tribus vocabulis trinominem credens Deum,in Sabellij haeresin incurrit: aut edoctus ab Arianis, vnum esse ve [...]um Deum Patrem, Filium & Spiritum sanctum credidit creatur as: aut extrâ haec quid credere potuer t [...]escio, nisi forrè homo iam edoctus in Capitolio, homousion diceret Trinitatem. Hieron. Tom. 2. aduersus Luciferian [...], pag. 140. It is no true simplicitie to beleeue we know not what. Neuerthelesse [Page 677] the Aliqui credunt quae ignorant, habentes fidem velatam in mysterio, ita & nunc, &c.—Vnde Iob, Boues arabant, & Asini pascebantur iuxta eos: simplices & minotes sunt Asinae pascentes iuxta boues, quia in humilitate maioribus adhaetendo in mysterio credebant. Magister Sent▪ lib. 3. dist. 25. lit. b. Master of the Romish Schoole, teaching the peoples dependance vpon their Pastors religion by an implicit and ignorant faith, thought to iustifie it by Scripture, because it is written, Iob. 1. 14. The Oxen plowed, and the Asses were feeding besides them: For the literall sence is there historicall, and not parabolicall. vnsoundly: notwithstanding thus was the foresaid Coliar made, if not an Asse, yet at least a mil-horse, blindly turning in a round, he knoweth not whither, when as yet he thinketh that his course is direct.
5 Some of their people are confessed to worship the Saints, and the blessed Virgine Mary See aboue lib. 2 c 12. §. 9, 10 &c idolatrously: so did the Cesset itaque error seductotum▪ neque enim Deus est Maria, neque de coelo corpus habet, sed ex concept one viri & mulieris, secundùm promissionem verò velut Isaac deposita. Et nemo in nomen eius offerat, suam enim animam perdit. Epiphan. contra haeres. tom. 2. lib. 3. cap. 78. in fine. Collyridians. Some of their Priests See aboue lib. 4. c. 28. §. 1. baptize Bels: so did the Non probant (Protestantes) quód Armenij crucem non prius venerantur, quàm baptizauerint Coccius Thesa [...]r. Cath. Tom. 1. l. 8. art. 3. Armenians baptize Crosses. They likewise annoint the parties dying, for their spirituall redemption, and not onely for their bodily recouery: so did the I [...]en. aduersus haereses lib. 1. cap. 18. Vnde quòd Papistas in superstitiosa de homine à peccatis per Vnctionis extremae ritum expiando sententia & doctrina, difficilimos esse Valentinianis disputat Bellarm. de Extrem. Vnct. ca. 6. quia illi vngebant non moriturum, sed mortuum, vt colligit ex hoc loco Irenaei collatio cum Epiphanio, haeres. 36. in eo manifestam Epiphanio, Irenaeo, veritati facit iniuriam. Nam Iren. & Epiphanius ostendens ib [...]dem quid iusserint Valentiniani hominem inunctum deinceps, posteaquam obijsset, dicere, declarant illos solitos inungere moriturum. Epiphanius igitur vocem [...] vsurpat loco praesentis, aut paulo post futuri: quo sensu abhibet [...]. Ibid & in Epit. praefix. lib. 1. tom. 3. haer. 3. Hoc comprobat Epiphanij seu imitator seu interpres S. Aug de haeres c. 16. dicens, Feruntur suos morientes nouo modo quasi redimere. Ac Billius Pontific [...]us interpres, Irenaei cum Epiphanio collati his verbis tem explanans: Sunt alij qui iam iam (que); ex hac vita excessuros redimunt. Thus writeth our M. Rainolds praef. ad Oxon. ante 6. Theses, pag. 41, 42. Valentinians. Finally their Popes haue licensed multitudes of See aboue lib. 1. cap. 2. §. 36. & lib. 5. cap. 2. stewes, so did the Paganes. And haue definitiuely taught See aboue lib. 4. cap. 14. the teethly tearing of the flesh of Christ in the Sacrament: so did the See aboue lib. 2. Capernants. Also the absolute for bidding of the marrage of Priests, is a constitution yet swaying; although it were held execrable in Pope See aboue lib. 4. cap. 9. Syrictus. Hitherto haue we stood vpon heresies, some of which are more, and some lesse vniuersall among them. And now (not to insist vpon other their most certainly See proued aboue lib. 3. cap. 9. incestuous, See confessed by Barclaius in his booke De potestare Papae, professedly written vpon this argument. rebellious, and See confessed by their Genesius Sepulueda, Dialog. Theoph against menta [...]l Aequiuocation. perfidious positions against the morall law of God) we deliuer
A manifestation of more generall Contagions lurking in the Romish Church; euen in one, and also the chiefe article of their profession, which is the Popedome it selfe.
SECT. 3.
6 It will be to little purpose for Protestants to dispute against Romanists from the iudgement of ancient Fathers, because in the end they make their owne Pope Bellar. lib. 2 de Pont. ca. 31. and Salmeron Prolegoman epist. ad Rom. disp. 15. Papam tanquam Patrū Patrem, that is, the father of Fathers, preferring one before all: Or to oppose the authoritie of anciēt Councels, for they reiect the anciēt Councels of Bellar. lib. 2 de Pont. cap. 17. § Quare ad. Calcedon, Idem lib. 2. de Conc. cap. 8. §. Nono, &c. Carthage the third, Greg. Valent. Ies. de Coelib. pag. 861. §. Sextò. Trullo, two of Bellar. lib. 1. de Conc. cap. 6. §. Quintum, & Sextum. Constantinople, one vnder Leo Isaurus: the other sub Constantino Copronymo, [Page 678] Ibidem. §. Septimum. Pisa, Ibidem, cap. 7. §. Quintum. Constance, Ibidem, §. Sextum. Basil, Bellar. lib 1. de Conc. cap. 8. §. Quartum. Frankford, &c. accounting them Quod in quolibet Concilio Papa ratum habet, id validum iudicatur, etiamsi omnia reliqua fuerint irrita. Biniu [...] annot. in Conc. Calced Act 10. pa. 115. col. 1 not legitimate, so farre as they were not allowed by the Pope: Or yet to produce any euidence out of Scripture; for when all is said, the Cùm Scriptura obscura sit & perdifficilis, & per eam solam lites ter ninari non possint: superest vt certum aliquem Iudicem nobis designatum reliquerint. At hic alius non est habitus. nisi is qui semper fuit, hoc est, Rom. Episcopus. Salmeron Ies. comm. in Ep. Pauli in genere, li [...]p. 10. §. Quarto cùm. Visum est Spiritui sancto, & nobis.] Talls est Pontifex ex Cathedra docens, quem o [...]ndimus semper à Spititu sancto dirigi, vt errare non possit. Bellarm. lib. 2 de verbo Dei, cap. 5. [...]d finem. supreme Iudge of the expositiō of Scriptures must be the Pope: whom, in these three considerations, we may call the Epitome and summe of the Romane faith, especially seeing that their Romanists glorie to haue their denomination of A Papa Papistas dici nec veten ut, nec erubesc [...]. [...]rinus Ies. com in. Act. 20. 30. Papists from the Pope, as though in him their faith were fully incorporate. For this cause we desire them to vse a little phlebotomie, and to search what is the manifold corruption, which lieth only within this head-article of their profession. First, S. Gregory hath giuen the title of vniuersall Bishop the eare-marke of See abou [...] lib. 1. c. 2. Sect. 29. blasph [...]mous impietic.
7 Secondly, their aduancing of a Pope aboue the authoritie of a Councell, the Councell of Basil condemned for a See aboue lib 4. cap. 2. Sect. 3. Inua [...]esce [...]et praeterea ille permciosissimus error in populum Dei, vt vnus homo ad summum Pontificium assumptus, possit de tota Ecclesia & Christi [...]nitate agere ad suae libitum voluntatis, sicue per generale Concilium vmuersalis non valeat co [...]igi aut refo. in a 1. Sed & videmus non solùm statum Ecclesiasticum, & salutem animarum ex ea re detrimenta pati, imò omnem statum, omnem politiam, omne regimen in spiritu alibus & ten poralibus perturbari, Surius Conc. Tom. 4. in C [...]n [...]. Ba, iliens. pag. 195. pernicious heresie.
8 Thirdly, their adding vnto this transcendent authoritie an infallibility of iudgement, Index generalis, legitimus, or dinarius omnium controuersiarum, quaecunque possunt o [...]ri in negotio religionis, est Pontifex Rom siue losus desiniat aliquid, siue defimat cum Concilio generali [...]ste [...]udex temper & in [...]allibilis. Gretzer. Ies. in Colloq. in Rat [...]b. Sess 1. pag 23 Et Ponti [...]ex Romanus est ille ipse, in quo, [...]u capite, Eccelesiae authoritas illa [...]esidet, siue is vnà cùm Episcoporum Concilio, siue alisque Concilio [...]s fidei definire velit. Greg [...]r de Valent. Analys. lib. 5. cap. 2. & cap. 3. as alone without any Councell to define any point of faith, without possibilitie of erring; which soundeth much after that heresie of them, who Omnes enim sectatores [...]ius Basilicas Apostolorum & Martyrum non ingrediu [...]tur, vt scil. mortuum adorent Eunomium, cuius libros maio [...]is authoritatis arbitrant [...]r quàm Euangelia: & in ipso credunt esse lumen veritatis, sicut aliae haereses paracletum in Montanum venisse contendunt, & Manichaeum ipsum dicunt esse paracletum. Hieronym. Tom. 2. lib. aduersus Vigilant. pag. 123. thought that in Eunomius there rested the Spirit of truth, as other he [...]etiked did beleeue an vn-trring paraclet in Montanus, as S. Hierome obserueth. The Ab [...]ssus of this kinde of heresie hath bene sounded by S. Gregory, saying; See aboue lib. 1. cap. 2. Sect. 30. If the vniuersall Bishop (speaking generally) shall erre, then the whole Church must erre with him: Or as the Councell of Basil more personally, Non est Papa maior tota Ecclesia: alioqui errante Pontifice, sicut si pè contingit, tota Ecclesia erraret. Concil. Basil. apud Surium, Tom. 4. pag. 145. col. 1. The Pope erring (as ostentimes it hath happened) the whole Church must ioyntly fall. Can there be a greater mysterie of iniquitie, than to resolue our faith vpon that iudgement as vnfallibly true, which may be (because he As hath bene proued by many examples of h [...]reticall Popes. See aboue in this booke cap. 24. hath bene) a lying Oracle?
9 Fourthly, they yeeld vnto this their Iudge a further securitie, which is vndoubtedly to Sui ducem Authores illi volunt Pontificem in rebus alioqui omninò controuersis, hoc est, non satis expressè in Ecclesia compertis ac determinatis, desinire posse vt personam publicam errorem reipsa contra fidem: errant ips [...] fide grauissimè, posset enim imò tene [...]etur tunc Ecclesia vniuersa Pontisicem de re controue [...]la docentem, ac nondùm haeresi manifestâ notatum, pro Pastore suo agnoscere, atque id [...]ò ipsum omninò audire. Ità sieret, vt si tune ille errare posset, Ecclesia etiam vntuersa posset, imò teneretur errare, quae est haeresis intolerabilis, vt supra disputatum est. Valent. Ies. Anaelys. lib. 8. cap. 3. §. Respondeo quid. Respondeo siue Ponti ex in definiendo studium adhibeat, siue non adhibeat, modò tamen controuersiam definiat, intallibiliter cerrè definiet, at que adeò reipsa vtetur authoritate sibi à Christo concessa: quod ex promissionibus diuinis de veritate per magisterium vnius Pastoris Ecclesiae factis certissimè colligimus, vt saepius argumentati sumus. Itaque studium ac diligentia Ponti [...]ci necessaria est, non vt omninò definiat, atque intallibili authoritate sua vtatur, sed vt conueniente [...] ac recte (hoc est, sine peccato) ea vtatur, sicut patebit etiam ex ijs, quae posteà dicemus. Greg. Valent. ibid. §. Respondeo siue. iudge the truth, although he vse no diligence to know it: [Page 679] which all know to be an Anabaptisticall Enthysiasmus, for the fect of the Anabaptists permitteth the ordinary Pastor to [...]elie vpon an extraordinarie inspiration.
10 Fiftly, they extend his power of Iudicature to the canonizing of new articles of faith, as to beleeue, (and that vpon their Profiteor quoque septem esse verè & propriè Sacramenta nouae legis à Iesu Christo Domino nostro instituta—quam conuersionem Catholica Ecclesia Transubstantiationē appellat.—Cō stanter teneo Purgat [...]rium esse—indulgentiarum etiam potestatē a Christo in Ecclesia relictam fuisse.—Hanc veram Catholicam fidem, extra quam nemo salnus esse poest, quam in praesenti spōte profiteor, & veracitèr ten [...]o. Bulla Pij Quarti super f [...]rma iuramēti profess. fid [...]i, annex. Conc. Trid. saluation, that there are Seuen proper Sacraments, a Transubst antiation, Papall Indulgences, and diuerse other the like points, which by some of our Romane See aboue in the diuerse particulars. Aduersaries haue bene denied to containe in them any Catholike or vniuersall truth. Against this kind of heresie their owne Bishop hath giuen a true rule, to wit, Memineris regulae istius, cum scil. qui credit aliquid esse de fide. non rectè de fide sentire: nam sicnt non licet quicquam fidei subduc [...]re, aut negare esse de fide, quod de fide est, ità nec licet quicqitam sid [...]addere, quod de fide n [...]n est Archiepiscopus Caesari [...]nsis lib. vary Tract epist ad lectorem. As we may not denie any thing to be of faith, which is of faith, so may we not adde any article vnto the faith, which is not of faith.
11 Sixtly, they enlarge this hand of his spirituall iurisdiction to the disposing of all temporall dominions; which hath bene proued from consessed principles to be an See aboue, lib. 2 cat. [...]. Antichristian tyrannie.
12 And lastly, the perpetuitie of this indiuisible head of the Church, they tie vnseparably vnto the person of the Bishop of Rome, and his seate; which is a part of See aboue, cap. 14. sect, 14. Donatisme.
13 Now then, if, according to the Physitians Theoreme, caput malum est caput malorum, that is, an euil head is the head of euils; what can more cōcerne Christendome, than to crush a little this so dangerous and head, that both Scriptures, Fathers, generall Councels, and the whole Church of Christ may obtaine their anciēt freedome from the See aboue lib. 1. cap. 3. &c. importable burthen of superstitious ceremonies, from the entanglements of manifold new See aboue lib. 4. per t [...]tum. innouations, from the contagiō of grosse See aboue lib. 2. c. 2. §. 23. & cap. 10. §. 12. idolatrie, from the dāgerous gulfe of an vniuersall See aboue in this booke. heresie, and from the thraldome of the prophecied See aboue l. 2. [...]. 5. Antichristianitie?
The latter part of the Protestants Conclusion.
SECT. 4.
14 We liue not in Turkie, where Nam ex pe▪ licibus concepti, aequè ac nati ex legitimis vxoril us in hono [...]e sunt apud Tureos, tantumque in successione aetatis praerogatma specta [...]ur. [...]. tom. 1. 19. anno 1553. pag 942. they who are borne of bastardie are as capable of the Crowne as the legitimate; neither are we subiect vnto that Spanish law, whereby the Nulla in Hispanijs praerog [...] tiua dignitatis primogenitis debita, nisi aliter fuerit à par [...]ntibus pro arbitrio suo constitutum. Molina Ies. de Iure, T [...]m. 2. first-borne is deprtued of the prerogatiue of birth-right: but, as it becometh the children of God, who commanded that Deut▪ 21. ver. 15. 1 [...]. the first borne euen of the woman who was hated, should be respected before the yonger sonne of the beloued wife; we, albeit hated by our Romish Aduersaties, yet only desi [...]e that they would hold (as S. Chrysostom teacheth, [...], that is, euerie noueltie a vanitie; and in all controuersies suffer the first-bo [...]ne to find a preeminence, by preferring each doctrine according vnto the prime antiquitie.
15 This our Aduersaries also haue pretended, but their preiudice is made euident in their vaine claime vnto the faith of S. Gregory, and others, of ancient c See aboue lib. 1. &c. [Page 680] ent Ibid. cap. 9. Brittons, of the more and lesse ancient Ibid cap. 11. Grecians, of Li [...]. 2. per totum. Fathers, of the Lib. 3. &c. Iewes; by their owne idolatrous worship, confessed innouations, vnconscionable slanders, and contagious opinions, besides other enormious deformities.
16 Wherefore (not to proceed any Because the two parts following d [...] p [...]int at matters [...], and pract [...]call, th [...] sec [...]nd whereof c [...]ncerneth the [...]yaltie of subiects vnto temporall Soueraigntie, and will be in [...]dent vnto th [...] encounter, against the [...]ooke of Mitigation, when it shall please God that I shal effect it. That which their first p [...]r [...] contained, concerned the doctrinall controuersies of saith, and hath bene articulat [...]ly discussed. further) we repose our security in those two impregnable fortresses of the Catholike faith: one is the [...]pistola (Lutheri) ad Marchionem Brandeburgensem, quae extat Tom. 1. Germani o, fol. 143 Periculosum & horrendum est, quicquā andire vel crede [...]e, quod aduersetur vnanimi testimonio fidei, & doctrinae sanctae, & Catholicae Ecclesiae, quam illa inde ab initio per annos plus mille quingentos vnanimiter seruauit. Vt vesert Coccius Tom. 1. de sacris Scriptu [...]is. lib. 6. pag. 780. Contra Pighium (Iohanne [...] [...]) de lib. Arb. Non difficultèr inter me & Pighium in hac de traditionibus contentione conuenire posset, si m [...]do [...]cclesiae traditionem ex certo & perpetuo sanctorum & orthodoxorum consensu demostraret: deinde si ijs simplicitèr & candid vtere [...]u [...], ad veram & germanam Ecclesiae doctrinam comprobandam, non ad pingendas horum temporum impias doctrinas abuteretur. Nunc si ex priuato paucorum sensu communem Ecclesiae consensum facere velit Pigghius, cumque ex Apostolorum traditione natum esse asserat, non recipiam. Vt resert Coccius ibid. see the time of [...]ure antiquitie a [...]gned b [...] the Protesiants, and acknowledged by the Apologist, See aboue, cap. 25. sect. 6. ancient tradition of the primitiue Church, (as the Protestants are confessed to professe:) and the other, and most principall, is the euidence of holy Scripture, which (euen by the confession of their Iesuite Acosta) Inter externa vero auxilia principem loc [...]m ten [...]t Scriptura diuina, cujus an [...]ho [...]itate inuictâ, aduersus dolos & innumerabiles fraudes Antichristi quibus Gentes toto orbeseducet, nullum est diuinitùs Ecclesiae Catholicae datum maius fortiusque praesidium [...]ad omnes enim Diaboli insidras de [...]egendas, ad omnes mendacij machinas superandas, valet excelsum at (que) insuperabile diuinū eloquij robur. Acosta Ies. de Temp Nouiss lib. 3. cap. 3. Itaque omnibus miraculis Antichristi, quamuis magna ille p [...]aebeat, intrepida opponet Ecclesia fidem scriptu [...]a [...]um: atque huius veritatis restimonio inexpugnabili omnes illius praestigias, tanquam nebulas. [...]harissin â luce disijcet. Idem ibidem. will be vnto the Christians the chiefest externall bulwarke of defence, against the assaults of Antichrist. And being thus fortified, we are perswaded that their Pope Paulu [...] quartus might with as good conscience haue offered to allow of the doctrine of our English Church, as he Qu [...]d [...]rgo? Eam, quae iam est, religionem stabiliret (Elizabetha Regina) Papae tan en primatum agnosceret? certè illud tentatum constat, & à Paulo quarto conditionem [...]mpetratam po [...]ro & Reginae ipsi delatam esse, dum in p [...]i [...]atum ipsius consenti [...]e modò vellet, de cateris, si à se fieri peteret, authoritate sua sactum agnosceret, gratiam facturum Pontificem, & sacra hic omnia hoc ipso, quo nunc sunt apud nos modo procurari fas esset. As our reuerend Author Episcopus Cicestrensis in Tortura Torti, pag. 142. hath published. did of our Seruice and Liturgie.
17 From all these so many and weightie premisses, we are moued in our Conclusion to answer the Apologists contempt with a commiseration and praier, beseeching God, for his Christs sake, that all we, who inuocate vpon that glorious, and onely sauing name of Iesus, may be inspired with one Spirit of truth and charitie, the bond of all perfection. Amen.
Soli Deo gloria.
THE RECOGNITION OF THIS APPEALE, IN CORRECTIONS, EXPLANATIONS, AND ADDITIONS.
Lib. I.
PAge 6. num. 3. line 14. for [Nouellers, reade [I ate writers.] But y [...]t in this point Nouellers.
Pag. 7. lit b. in the margent. obserue that Azorius doth alledge Leo, and Massonius. Ambrose. Ibid. lit. d Orat. [...], for Oblatio lit. f. reade alteram: and à Deo, dele à. ibid. for consecratione, reade, communicatione. ibid. lit. i. for sect. 7. reade. 3.
Pag. 8. §. 6. lit b. The answer for D. Humfrey is more fully shewne afterwards, lib. 2. cap. 2. §. 2.
Pag. 9 num. 11. lin. 3. the word [onely,] should haue bene in the Romane letter.
Pag 11. lit. n. [Oxford,] namely, in an Epistle of Anselme to Archbishop Wulstane, and in Benedict Coll. in Cambridge.
Pag. 12. § 9. num. 17. the answer is more full afterward [...], lib [...]. cap 9 §. 1.
Pag. 13. lit. a. n [...]n, for, iam.
Pag 15. §. 12. lit. b. expressam, for, expletam. & ibid. §. 13 lit. a. Art. 18, for, 37. And obserue at the letter b. in marg. the word [consuted [...],] signifieth, otherwise expounded, and yet it cannot consist with their sence of P [...]rgatorie. And ibid. in the testimonie of 1. Cor. 3. in stead of [Pererius] (adde) Sedulius, Caietanus, Ly [...]anus, & alij, vt est apud Suarem, Tom. 4. disp 54. §. 1 num. 25. but Pererius should haue bene placed in answer vnto the testimonie following out of 1. Cor. 15.
Pag. 16. §. 15. lit. a. the testimonie is set downe according to the scope of the place. Adde, as obserueable, this testimonie: [...]um nusquam in scriptura menti [...] siat ignis, vbi aper [...]e de Purgatorio agitur, nihil dubium est quin Cysrianus ad hunc locum, (viz. 1. Cor. 3.) [...]. Beilar. l. 1. de Purg c. 4. §. Est igitur. Granting that this is the onely place of Scripture, of that kinde, which can plainely proue Purgatorie; and yet confesseth out of S. Augustine, that this is one of the hardes [...] places of Scripture: Ergo, say we, there is no one plaine place of that kinde.
Pag 17. lit b. before §. Hilarius, set cap. 10. in stead of cap 6. and a little beneath, before. §. Deinde, againe, cap. 10.
Pag. 18. lit e. the testimony of Pererius is not so pertinent as is that of Del'rio. And [...]t g. for, lib. 2. q. 27 §. 2. put, [...]om. 2 l 4. c. 1. q 3. § 5. And pag. 24. lit. q. §. Existit, for, §. Sed contra. Ibid. lit. a cap. 2. (adde) lib. de Indulgentus. Ibid. Erant quidam, are else where: in that place the authors sign fied are produced from the testimonie of Aquinas, who was long before Luther.
Pag. 27. lit. i. reade, Arbitrio.
Page 28. line 1 that of S Greg. his [not praying to the Virgin] was spoken, as excepting against the Antiphonaria, which are but feined to haue bene his.
Pag. 32. marg lit. k Sedis, for Ciuitatis. And ibid. reade profitentur. ibid. lit. a. in marg. insignis: and in the text num. 60. line 2. notable, deleantur.
Pag. 37. nu [...]. 66. line 10. [their owne] decleatur Ibid. num. 67. lit. a. marg. for cap. 3. set, l. 1. c. 28. & ibid. lit b. fig. [8.] deleatur.
Pag. 39. lit. d. reade, Non primitiua tantúm. sed & multis, &c.
Pag. 40. num 70. line 5. verbum, their, deleatur.
Pag. 45. num. 79. line 10. for Ad [...]ian, reade Sixtus.
Pag. 48. lit. r. for Oura, reade Crux. Iibid. lit b Gulielmus de Sancto Amore his indgement is confirmed by more acceptable witnesses, See lib. 5. cap. 4 § 3. & ib. lit. c. Indicitur (adde) [...] Iesa.
Pag. 50. lit. [...]. for quasdam, lege, quid [...]m.
Pag 51. lit. z. Repub. Heb. (adde) lib. 5. c. 1 [...].
Pag. 52 lit. 1. reade Ob [...]ent [...].
Pag. 53. lin. penult. for foure, reade, three.
Pag. 55. lit 1. Ritibus (adde) [...].
Pag. 56. num. 7 line 4. fact, for, sort.
Pag. 58. lit. [...]. flat (adde) St [...]r sanctus desig [...]atur.
Pag 59. lit. e. in 1 Tim (adde) [...] lib. 1. &c.
Pag. 60. lit a. Monumet [...]s (adde) Hist Brit l 11 c. 12. Ib. for Q [...]m, &c. reade, Q [...]od R [...]manam religionem hominum man lat is refertam intru [...]erit. Centu [...]. &c.
Pag 6 [...]. [...] reade, aperte, [...]nd. causarum origin [...]s Ibid. lit. n. [...] & (adde) quotidi [...]. lb. lit. o. habet.
Pag 63. num. 3. lin. vlt. for, diuers parts, reade, s [...]me part.
Pag 71. lit. b. lanceam, & contra (adde) Impe [...]ij. Ibid. [& ex [...]mmunicatos] deleatur: although none will denie but they w [...]re excommunicat [...].
Pag. 71. § 2. lit. a. (adde) conce [...]ning M. Napier, a [...]d M. Brocard, See more hereafter lib. 5. cap. 25.
Pag. 73. lit. r. the latter place o [...] Bellar. cite thus▪ [...]ib. 1 de Conc. cap. 8.
Pag. 75. lit. b. (In Hibernia) for In Gallijs.
Pag 77. num. 3. line 7. is (adde) that in the &c.
Pag. 78. lit. b Purgator [...]m (adde) l [...]cum. Ib num. 5. line 9. for Transubstantiated, reade, properly prop [...]tiatory.
Pag. 80 lit. b. de Sacram. (adde) [...]uchar & §. Terti [...]m.
Pag. 81. num. 2. line 5 for heare, reade [...]now.
Pag. 82 num. 3. line 5 [Dulia] ob [...]erue, it is not this which we oppose against, fo [...] the Gre [...]ans v [...]e D [...]lia [Page] in their worship; and we confesse, cap. 12. §. 1. Pag. 84. lit. n. peccatum (adde) mortale. Pag. 96. lit. d. cap. vlt. (adde) §. Sunt è diuerso. Pag. 97. lit. e. Sed hac, for, talia.
Pag. 98 lit. d. Aliae. Pag. 99. lit. i. reade, Fortassis corporali, &c. and dissipati for, disseparati. Ibid. §. 7. lit. 2. [...]licuius (adde) doctissimi Patris. Pag. 100. lit. c. reade, Infudit. Pag. 102. b. vnderstand that [...], opposed to accidēts, doth neuer signifie any accident. Pag. 107. lit. m. expertes, & carnem: (adde) dices fortasse, &c. Ibid. lit. z. &, sor, vt. Pag. 108. lit. a spes, for, crux. & disp. 3. for, 9.
Pag 110. lit. c. signif. quam (reade the next thus) transubstantiatio, nam transelementatio significat mutationem totius rei vsque, &c. Ibid. lit. d. & (adde) quodammodo transel. &c. Ibid. num. 48. lin. 3. ls (adde) in a sort: Pa. 111. lit. k Reipsa (adde) nos suum corpus efficit. Pa. 112. lit. b. manet (adde) nihil. Pa. 113. lit. f. In loco (adde) nimirum per solam praesentiam. Pa. 115. lit. g. & h. adde vnto both, cap. 14. Pa. 118. lit. c. reade, indiuisum. Pag. 119. lit. c▪ immensitatem (adde) planè diuinam. And lit. f. ibidem for, desacram. Euchar. &c. Ibi. lit. g. §. Ad quartum, for, §. Altera obiectio, & ibid. §. Ad octauum, for, Ibidem. And ib▪ Ibidem, for, §. Ad octauum. Pa. 120. reade, miraculorum. Ibid. lit. a. reade, adoratores esse idololatras. Ibid to lit. d. (adde) we further proue this an accidentall idolatrie out of Aquinas: Hostia tamen non consecrata nullo modo debet dari loco consecratae, quià sacerdos hoc faciens, quantum inse est, facit idolatrare eos, qui credunt esse hostiam consecratam, siue alios praesentes, siuè etiam ipsum sumentem. Aquinas part. 3. q. 80. Adde 6. Quod Thomae test. [...]ertissimum est, quantum ad exteriorem cultum. Irride etiā Petrum de Palud. in 4. dist. 5. q. vlt. vbi ait, Nullo modo esse dandam hostiam simplicem pro consecrata, eo quod esset Idololatria, quoniam cum ministratur, etiam adoranda proponitur.—Idem testatus est.—Sed, rogo te, audi patientèr. Adoratio est cultus Sanctorum quo Ecclesia maximè vtitur, in Deum terminatur. Adoratur enim Deus non absolutè, sed vt laudabilis est & gloriosus in illo, vel illo certo homine, quem sanctum profitetur. Si igitur non sit ille sanctus, falsa est adoratio.—Similiter enim Christus & Deus non simplicitèr, sed vt existens sub illis speciebus. Cùm igitur ibi non existat, non Christus, sed creatura pro Christo inuenitur, cùm exhibita est latria: atque adeò & hi [...] Idololatria est. Catharinus Annot. aduers. Cajet. Dogm. cap. de venerat. Sanct. pa 134.
Pag 122 lit. e reade, interpretatione. And lit. e. pro ser. reade, Fer. 3. and for §. Tertia, reade, §. Hic autem. And note that the former part of that testimonie is out of Bellar. the second [a personis &c.] out of Stapleton. Pa. 123. lit i. neare the end. neque ità (adde) hoc, id est, hoc vinum, siuè haec res, demonstrando vinum est vini [...] nam, &c Ibid. lit. m. obserue, It is confessed by Maldonate, who calling it vulgarem expositionem, saith: Quanquam ego omnibus viribus contendo adiectiuum esse, neque vlla ratione substantiuum esse posse. Maldon. Ies. Com. in Ma [...]th. 26. Ibid. lit. [...]. fractio (adde) propriè & in rigore sig. diuisionem & discontinuationem partium. Pa. 125. num. 83. lin. 3. in, for, into, Ibid. marg. h. mortem. Pa. 129. lit. a. deest Author (adde) Maldon. Ies. Com. in Ioh. 6. 49. Pa. 130. §. 28. lit. b. instead of, hoc argumentum, begin, haec opinio, seu potius figmentum. Pa. 133. lit. x. veram conuersionem (adde) siue transubstantiationem, sed &c. Pa. 136. §. 4. lit. a. non fuisse (adde) solammand. Pag. 148. lit. b. these words, [Et impediturum donec regnum hoc aboleatur,] deleantur: and adde, [quia non sunt adhuc impleta [...]ius peccata, & non antè veniet Antichristus, qui hoc imperium propter sua peccata tollat è medio. Ità exponunt] &c. Then to the t [...]st. of A [...]sta (adde) lib. 2. cap. 2. Pag. 150. lit. c. Hierosolymae (adde) per Titum.
Ibid. vnto the letter 1. adde: Iudaei cupiunt restaurare templum operâ Iultant, quasi homo restituere [...]ssit, qu [...]d Deus suá manu destru [...]it, &c. of their destruction out of Chrysost. Orat. 2. contrà Iudaeos: Hoc aetate nostrá contigit nos testes s [...]n us. And Greg Nazianzen. Orat. in Iulianū, & R [...]ff [...]nu [...] qui hoc tempore vixit Hierosolymis, l. 1. ca. 38. & The [...]d. l 17. c. 1. as they are cited by Cardinal Baronius anno Christi 363. num. 10. 11. &c.
Pag. 152 lit c. [...]or, quique erant, reade, quià multi, &c. Pag. 153. lit. h. adeo, for, à Deo. Pag. 154. lit. a. Obser. for that act of the Pope aga [...]nst Fredericke, reade, rather Massonius, and Petrus Iustinianus l. 2. rer. Venet. Ibid. lit. b Iob. 29. [...]or, 41. & cap 28. for, 23. Pag. 155. lit. i. Anal. l 5. (adde) pag. 455. Pag. 156. lit. d. no [...]ss. (adde) lib. 2. cap. 4. Pa. 157. lit. b. muliebribus. & in Dan. (reade) lib. 14. cap. 11. [...]t ibid lit. c. reade, obiegantur. Pag. 158. lit. l. mend the place of Sanders thus: lib. 2. cap. 14 Ibid. lit. o. coronationis (adde) vt quidam scribunt. Pag. 159. lit. b mend the place of Stapleton thus: Contro. 3 l. 7. c. 10. Et lit. h. Greg. epist (adde) 6. Et lit i. flectere & (adde) in honorem Iesu, cuius vices gerit, &c. Ibid. lit. 1. lib. 1. cerem. for, lib. 3. Pa. 160. lit. c. the first part of the sentence belongeth to G [...]masius, the rest, [Plane (que) supremi in terris numinis,] are the words of Stapleton. Epist. didicat. ant [...] libros de Princ doctr. ad finē. Pag. 164. lit k. Hieron. epist. (adde) 3. Pag. 168. li. c. Damasi, & Damasi, for, Damascenus & Damasceni. Pag. 171. lit. u reade, Cum iam non à seruis, sed à liberis offeruntur. Et lit. y pollicebatur, for, promittobatur. Et lit. a. de Euchar. for, De Missa, ca 15. Et lit. c. Patri vino (adde) & aqua &c. Et ibid. li. 1. de Euch. for, de Missa. c. 27. Pag. 172. lit. h. §. 3. for, 4. Pag. 173. lit. c. permanscrit, for, peccauerit. Et lit. f. Baptism (adde) secundi. Pag. 174. lit. g. reade, secundò baptizari volunt nihil, &c. Et ib. num. 24. lin 8. reade, Metaphorically. Pag. 175 lit. h. the exception concerneth the words of consecration, which the Greekes vsed thus, [...]iat hic panis, &c. Pag. 176. lit a. nullâ (adde) tali. Ibid. lit. c. verè & propriè dictum sacrificium obtulisse. Ibid. num. 32. lin. 10. Cardinall for, Bishop Ibid. lit. [...]. Exod. (reade) 19. And obser. in the testim. of Valentia, that he speaketh irō himself, Legimus &c. Pag. 177. lit. i. reade, Asa, quod significat: & nonnū quam (adde) pro sacrificare accipitur. Ibid. num. 33. l. 14. Cardinall, for, Bishop. Ibid. lit. l consecrare (adde) dicendo in ipsius persona. Pag. 178. lit. a. traditionem (adde) intellectis. Ibid. lit. c. verbo (adde) offerendi aut sacr.
Pag. 179. li. reade, dubitatio. Ibid. lit. k. mend the place of Suarez thus: Disp 75. § 3. Ibid. num. 41. lin. 2. first, for, fift. Ibid. lit. n. read, §. 2. Ibid. lit. o. reade, consumptio. And lit. p. memoria (adde) & repraesentatio.
Pag. 180. b. manducatur (adde) Eucharistia. lit g. dicimus, for, possumu [...] dicere, & non (adde) solùm quià &c.
Pag. 182. lit. p. Cyprian, corrige, Epist. 63.
Pag. 183. lit. d. eandem (adde) impetrandam. lit g. proemium, for, pretium, & futuris (adde) remittendis.
Pag. 184 lit. m. Missa, for, vna Missa.
Pag. 185. lit. m. to the place of Canus. lib. 12. (adde) cap. 13. Ibid n. adde, cap. 13. Ibid lit a. vllo, for, eo solo.
Pag. 187. num. 65. lin. 2. Obseru [...], that take [Masse] in the generall sence, for the Seruice, and not for that which they call the sacrifizing Masse.
Pag. 189. lit. d. religio est (adde, in steed) cum autem Daemonibus secundum eorum impiam superbiam, noxia superstitio [Page]est. And correct also the English ouer against: [but if it be yeelded vnto Diuels, it is superstition.] So that the testimonie is not to our purpose. Pag. 190. lit. b. perfecto. Pag. 193. num. 12. lin. 1. [Romish,] we vnderstand that onely, which concerneth deliuerance out of Purgatorie torment. Pa. 194. lit b. loquuntur, for, leguntur. Pa. 197 lit k. Luc. 16. (men [...]) vers. 26. Pa 201. §. 2. a. integram, deleatur. Pag. 2 [...]2. § 2. lit b. Id [...]nei, for, sufficientes. Et [...]. in 2. C [...]r. 3. [...]bid. §. 3. (a) dicitur perdidisse, for, dissi [...]a [...]t. Pag. 2 [...]3. lit. h. mend the place of Cyp. lib. 3. ca. 4. sit l. In 2. Cor. 3. Pa. 205. lit h. predeterminandi. And lit k vt haec determinati [...], for, praedeterminatio, & actione (adde) s [...]lus. Pag. 106. lit a. do [...]tamen (adde) vltimi. Et voluntatem, for, liberum arbitrium esse, &c. Pag. 207. li. 3. [by name is, (Adde) in effect, challenged] &c. Et lit. a. diuinam (adde) necessaria esse. Et sed (adde) [...] in volunt. Pag 208. * marg [this no aduersarie wil d [...]nie] viz. this which Suarez said. Pag. 209. §. 8. lit b. vti illo (adde) primo. [...]t lit. c. m [...]tionem quam, for, in qua Deus voluntatem, &c. Pag. 210. lit. f. opinans. Et lit. k oportee (adde) ad iustificationis gratiam consequendam. Pag. 211. lit. d. esse in (adde) solo. Pag. 212. lit f voluntas agit (then reade) n [...]n ideo quià Deus agit, ideo voluntas agit. Pag. 213. lit. a. Theologo (adde) nisi. lit. c. mutat, for, videtur omnino mutare. Et num. 29. lin. 10 [he changeth,] for, [he seemeth altogether to change.] Pag. 215. num. 38. lin 9. Iacob. for, Isa [...]k. Pag. 216. lit. a. consentire. Ibid. §. 2. lit. a. A [...]uersatar, for, videtur contrarium. And ibid. that place of Bellar. should be omitted: for the other do suffice. Ibid. sic (adde) ferme Orig. &c. Pag. 217. lit. a. vsurpari (adde) nonnunquam. Ibid. num. 4. lin. 3. for, [most ordinarily] reade, [sometimes.] Pag. 218 §. 4. lit. a. reade, vocabuloco. Pag. 220. lit. a. sed (adde) passionis Domini, &c. Pag. 226. lit. c. I [...]ib. [...]. (corrige) lib 4. Tit. Origenes. Pag. 230. lit. i. §. Priuium. for, §.Sed [...]um. Ibid. lit. a. cap. 28. for, 18. [...]t lit. d. Pererius in cum locum (adde) Rom. 2. disp. 3. Pag. 231. num. 18. lin. 5. [excellent,] so others but Bellarmine saith onely, probab [...]le est. Et lit. m. disp. 7. for, 8. Pag. 232. lit. p. the words are cited according to their sence. Pag. 235. lit. m. Gloss [...] &c. [...]or, Ca. vestra, de coh. ib. cleric & mulier. Pag. 238 lit. a. lib 1. for, lib. 2. de Idol. cap. 2. Pag. 239. lit. d [...]. for, triumph. Pag. 241. a. creatura. Pag. 245. lit b. §. 3. omnium, for, communi. [...]t nostra verior, for, Constan [...] esse sch [...]last [...], &c. Et gratiae, for, gloriae. Pag. 246. lit b. the authors alledged (except Bellarm.) are taken out of Cassander de Baptism. Pag 248. Et in. pauci (adde) fortasse. Pag. 149. lit b. baptizatis, for, baptizandis Pag. 250. lit. a. sess. 1. (adde) pag. 34. Pag. 253 lit. b. mend the place of Mald. thus: Haec opinio (Protestantium) aut iam declarata est satis tanquam haeresis ab Ecclesia, aut operaepretium faceret Ecclesia si declararet esse haeresin ex verbis alijs. Pag. 255. lit. e. S [...]tu [...], for, Scotus. Pag. 256. lit. k. probabilis (adde) licet ijs locis tractet de confessione Sacramentali & secreta, non tamen negare absolutam necessitatem confessionis pro c [...]tē pore. Pag. 261. lit. b. extant (adde) aut in haec. &c. And ibid. agitur (adde) aut nimis &c. Pag. 262. lit. b. poemtentia (adde) sola: as it is expressed in the English. Pag. 268. lit. d. s [...]ss. 14. cap. 4. (adde) Quamobrem n [...]n est cur quisquam de Indorū salute desperet, neque tenues e [...]rum conatus contemnat. Acosta &c. Pag. 271. lit. f. cap. 16. for, 15. Ibid. a. absolutionis, for, poemtentiae. Et lib. 2. for, 3. Pag. 272. lit. a. Ecclesi [...] sedem, for, fidem. Pag. 273. §. 3. lit. c. the words of Sà [...] cannot find, let therefore The [...]ph. himselfe speake: Quia enim confessus erat eum Dei filium Petrus, dicit quòd haec confessio, quam confessus est, fundamentum erit futurum cr [...]dentium. Theoph. in the place there cited. Ibid. d. statuam. Pag. 274. l. accepit (adde) & supra quam se fundaturum Ecclesiam dixit. Pag. 277. num. 16. lin. 7. [that text] for, the text, which should haue had reference vnto Matth. 21 44. Pag. 281. §. 11. lit. d. the Constantinop. is confirmed to be the first by the decree of Pope Innocent. 3. in Con [...]. [...]ateran. cap. 5. Antiqua Patriarchalium sedium—sancimus vt post Romanam—Constantin [...] politana primum, &c. Et extra de Priuile [...], & excess. Pag. 283. num. 3. lin. 7. [godly.] I named him godly, because, Adeò pius fuit vt omnes Dei sacerd [...]tes [...]onorificè coleret, e [...]sque potissimum, quos intellexerat put ate imprimis excelle [...]e. Socrat. lib. 7. hist. ca. 22. Who commendeth him [...]ropter p [...]etatem in Deum. ca 42 not to iustifie him in all his actions: but to know that his authoritie of gathering this vnapproucable. 2. Coūc. of Ephesus is the same wherewith he gathered the first, as appeareth by the Synodicall Epistle: V [...]stra Mai [...]stas—conuenire iussit. Pag. 284. num. 5. lin. 4. [vsurpation] so called [...]x consequentia. Pag. 292. lit. s. in stead of quodui [...], make, nihil nobis non licere. Ibid. in the title of §. 7. reade aduanceth not. Ibid. lit. a. Contro. 3. & 4. (adde) see more fully, cap. 10.
Pag. 293. num. 24. lin. 4. in stead of, [wherein the same Iulius was,] reade thus, wherein the Popes Legates were present.]
Pag. 296. num. 5. lin. 9. [Canon.] I haue not called it so properly, for there is no name of Canons in that Councell: but yet this was a speech of Cyprian, which the Councell did allow of. Pag. 297. lin. 3. [censuring him:] although not by name, but in general, with all them who entertained Basilides. See the Epistle. Et lit. a. mend the place of Bellarmineli 4. [...]. 10. [...]t lit. b. aduersabatur (adde) semper est Catholic [...]s habitus. Pag. 300. c. omnes (adde) fermè.
Pag. 306. §. 5. lit. c. adde; Denique delicatorum [...] suauium ciborum vsus o [...]ficere poterat integritat: mentis, & cordis mundities ammúmque impuris oblectamentis l [...]idin [...]m inquinare. Pere [...] Ies. l. 1. in Dan. c. 1. pag. 28. speaking of Da [...]els abstinence.
Pag. 307. num. 14. lin 3. sucke, for, giue [...].
Pag 318. l [...]t. g. cum, for, tum. Et ibid. W [...]tack. pag. 457. for▪ 695. Pag. 319. sect. 6. we were contented with the confession of our Aduersarie, in citing the testimonie of S. August. & spared to produce many more plaine testimonies of his, viz. In Psal. 57. de vnit. Eccles. c. 3. &c 16. & [...] 163. & contra Maxim. l. 3. [...]. 14. & [...]nt. lit. Petil. D [...]natisi l. 3. c. 6 Pag. 320 num. 23. [...]on [...]tted the expresse sentences of Clemens. Alex. which proue the sufficiencie of Scripture, as Str [...]m. l. 1. Verit. i [...] s [...]ptorum, quae n [...]n sunt scripta, iudicat. Et Strom. l. 6. Petrum dicere solitum fuisse, [...]. A [...]squ [...] scriptura nihil dicimus.
Pag. 324. num. 30. where we make mention of [Pap [...]as,] this should haue bene added of their lesu [...]te Pererius li. 3. in Gen. as it was cited also Col [...]q. Ratish. S [...]ss. 8. viz. Irenaeus affirmat (inquit) se, quod de Paradi [...] tradit à presbyteris. Asie, discipulis. Apostolorū, accepisse: sed quid tum posteà? an ideò quicquid a [...]istis presbyteris pr [...]ditum est tanquam certum & indubitatum doctrinae Christianae dogma haberi debet? N [...]nne constat [...]sdē Presbyteros, eodē referente Irenco, quaedam, falsa & diuinis liters, contraria docuisse? Certè Irenaeus l. 3. aduers. haeres. ca. 36. suader [...] [Page]studet, Christū Dominū annos propè 50. interris vixisse—quia Presbyteri Asiae Apostolorum discipuli id sibi ab Apostolis traditum alios docuerunt.—Quam tamen opinionem his [...]ri [...] Ecclesiasticae & Luāgelicae leuiter sacris literis cruditi [...]acil [...] intell gere possunt. So Pererius. An expresse reproofe of vnwritten Traditions.
Pag. 326. lit. a. lib. 4. for, 3. Pag. 327. lit. g. didici.
Pag 331. lit. b. Stella in the same place is contrarie to himselfe. Ibid. lit. g. omnibus (adde) s [...]tu, &c.
Pag. 333. lit. h. they are the words of Valla, and not of Lra [...]mu [...].
Pag 341. adde vnto the rest, concerning [H [...]rme [...] ▪] the censure of the Sp [...]nish Index Expurg. Herm [...] Pau [...] discipuli libri tr [...]s, qui alo [...] n [...]mine [...]ber Pasioris [...], propter eiu [...] ant [...]quitatem permittitur, ve [...]m tanquam Apocryphus, cuius non liceat dict [...]s & [...] fidere. Atque idem iudici [...]m est de Testamento duod: c [...] Patriarcharum. Index fol. 149.
Lib. III.
Pag. 361. num. 3. lin. 1. reade, Relater of Ias [...]n &c. Ibid. pag. 362. cap. 3. I haue further bene aduertised, concerning the alledged Iewish Authors and authorities,
‘1. that [Ioseph Bengorion] making mention of [...]ranci, and of the towne Amboise (which were not heard of vntill almost 400 years after Christ) could not be one of the old Rabbins.’
‘2. That [R. Simean] author of the Zoar, col. 243. maketh mention of Targum Onk [...]l [...]s, and of [...]rathan sinne of Vziel (which were the Cha [...]die Paraphrasis) the f [...]mer of them liuing (as Posseuine and others con [...]esse) an hundred yeares after Christ. And is he to be numbred before Christ? Besides, the testimonie it selfe, which is egregiously depraued by C [...]ccius, (of whom the testimonie is bo [...]rowed) by adding, [V [...]i a pec [...]atorum [...]ordibus purgatisunt] of his owne. As he doth in the next testimonie of Kimchi vpon the Psal. 31. put in, Purgatorium, which is the onely word which can make for his purpose. But truly in those Ra [...]bins, which I haue looked into, as Shel [...]m [...]th, Aben Ezra, Kimchi, Bengorion, with Commentaries vpon the Bible, I neuer found any prayer for the dead, but rather an hopefull omination of their blessed state.’
Pag. 367 [R. Haccados.] If he had bene so fam [...]us & so ancient, S. Hierom in his Catalogue of ill [...]str. [...] Authors, recounting Philo & I [...]sephus, would at least haue mentioned him. Ibid. §. 3. * lib. vlt. for, lib. 4. Pag. 398. lit. c. Ioh. 19. 30. for, Mar [...]. 15. 38. Pag. 414. num. 23. lin. 9. for, Th [...]ssalonica. reade, Beroea.
Pag. 433. marg. before the let. f. anno 1554. (adde which was omitted) e. Plin. nat. hist. l. 16. c. 40. Pag. 437. lin. 1. wrought, (adde) no miracles, &c. Pag. 443. num. 5. lin. 3. reade, tenure. Pag. 448. to the letter, b. adde, vide Extra. de maior. & obed. Ca. 1. Pag. 457. adde, concerning K. Henry 8. the testimonie of P [...]ss [...]ine, Henri [...]us octauus discessit ab Ecclesia Catholica. Apparat. Tit. Hen. 8.
Lib. IIII.
Pag. 519. num. 15. lin. 2. (and in marg. lit. s.) reade Hanam. Pag. 529. adde vnto the letter, g. Cardinales—sunt hodie Episcopis superiores, vel siuè ex priuilegio & cō suetudine, quamuis n [...] Episcopi sint, n [...] sacerd [...]tes. Steph. d' Aluin, Tract. de potest. [...]pis [...]. & Abbat c. 18. Pa. 532. adde to the letter, [...]. Est casus res [...]ruatus, secundum doctrinam Casuistarum, crimen graue, cuius absolutio inferioribus interdicta sit, dum (que) reseruatur Papae, Papalis casus; si Episcopo, Episcopalis dicitur. Steph. d' Aluin, Tract. de potest. Episc. & Abbat. ca. 31. Pag. 535. lin. 3. & in marg. lit. p. Masculus, for▪ Maximinus. Pag. 537. lit. q. Decretum &c. Adde bef [...]re it: Hildebrand [...] Papa cum Episcopis Italiae convenieus, iam frequentibus Synodis decreuerat, vt secundum instituta antiquorum Can [...]num Presbyteri &c. Sca [...]naburg. Anno 1074. fine. Ibid. 1079. for, 1074. Ibid. adde also, before the letter, r. So S [...]ebertus: Nouo exemplo, &, vt mult is visum est, inconsiderato. &c. E [...]d [...]m anno.
Pag. 559. lit. a. The praying by number, and, as it were. by beads, is more ancient than their Polydore hath made it, if the storie of Sozomen be true, which since I haue obscrued to be related by him of Paulus the Eremite, lib. 6. [...]ist. c. 29. But yet the perfunctorinesse of it, as we see it vsed, is no better than a Battologie.
Lib. V.
Pag. 586. lin. 3. [singular witn [...]ss.] which is vnderstood with relation vnto Cardinall Bellarmine. Ibid. in marg. no lesse, for, no more. Pag. 616. li. 3. read, [but not equally heinous. Pag. 646. to the note * in marg. adde, Caeterum ex doctoribus Catholicis nonnulli graues etiam & pij aliā sententiam improbabilem sequnti sunt: dicunt enim disserentiam mortalis & venialis non nasci ex natura ipsa operationum, sed ex lege Dei ita statuente, vt hoc sit veniale, illud verò mortale. Quam opimonem docuerunt Gerson. 3. p. Tract de vita spirit. lect. 1. Almainus tract. 3. moral. c. 20. & Rossens. art. 32. contra Luth. & Caluinum docet esse quidem aliqua peccata venialia in hominibus iustis, quae Dei amicitiam non dissoluunt; & alta mortalia, quae iustitiam Dei omnino tollunt: hanc tamen differentiam in Dei tantùm voluntatem & statum ita reu [...]cant, vt cùm al [...]âs omnia peccata ex semorta [...]ia essent, sola Dei misericordi [...] ad aeternam poenam n [...]n imp [...]tentur, & ideò vemalia & leuiora maneant. Vasquez. Ies. Tom. 1. in 1. 2. D. Th [...]mae disp. 142. c. 1. num. 4. pa 929 Pag. 667. lin. 10. Peter, for, they said. Pag. 669. num. 7. lin. 9. Iohn. 20. for Matth. 18. vers. 18.
AN INDEX OF THE SCRIPTVRES DISCVSSED IN THIS APPEALE.
The sirst number noteth the Booke, the second the Chapter, the third the Paragraph, or Section.
- Genesis.
- CI [...] 16 GOD made two great lights, the greater to rule the day, and the Iesser to rule the night. lib. [...]. cap. 26. num. 4.
- 3. 15. [...] contere [...]. Vulg. 4. 18. 3.
- 4. 10. The voice of thy brothers bloud crieth vnto me. 2. 12. 5.
- 14. 18. Mel [...]hiaeedech brought forth &c. 2. 7. 2. and 3. 13. 1.
- Ibidem. Erat ENIM. Vulg. 4. 18. 3.
- 28. 20. Iacob vowed a vow, saying, If God shall be with me▪ and keepe me in this iourney, &c. 3. 11. 1.
- 48. 16. INVO [...]IVR nomen meum super pueros Fo [...] Vulg. 2. 12. 3.
- 49. 17. Dan shall be an Adder by the way, &c. 2. 29. 1. marg. & 2. 5. 2.
- Exodus.
- 13. 19. And Moses tooke the bones of Ioseph with him, &c. 5. 2. 5.
- 20. 4. Thou shalt make to thee no grauen image. 4. 27. 2.
- Ibid. 5. A [...]ealous God.. 3. 16. 2.
- 32. 13. [...] [...]ull of Abraham, Isaak, & Israel. 2. 12. 3.
- 34. 29. Videntes A [...]ron & filij Isra [...]l CO [...]NV [...]AM Moysi faciem. Vulg. 4. 18. 3.
- Leuiticus.
- 18. Thou shalt not reueale the shame, &c. 1. 5. [...]. & 3. 16. 1.
- Deuteronomy.
- 17. 11. According to the law, which they shall teach thee &c. shalt thou do. 3. 15. 1.
- Ibidem. Thou shalt not decline from the thing neither to the right hand, nor to the left. Ibid. §. 3.
- Ioshua.
- 7. 19. Giue glory vnto the God of Israel, and make confession, &c. 3. 12. 1. 2. &c.
- 1. Kings. Vulg.
- 2. 8. Domini sunt CARDINES tetrae. 2. 29. 3. and 4.. 19. 2.
- 3. Kings. Vulg.
- 16. 7. HOC EST IEHV FILIVM HANANI. Vulg. 4. 18. 3.
- Psalmes.
- [...]. 12. APPRIHENDITE DISCIPLINAM. Vulg. 4. 18. 3. and 3. 16. 3.
- 18. 5. IN SOLE posuit tabernaculum suum. Vulg 4. 18. 3.
- 65. 11. Transiuimus per aquam & ignem. Vulg. 1. 2. 13:
- 85. 12. Eruisti animam ab in [...]erno inferiore. Vulg. 3. 4. 5.
- Isaiah.
- 9. 18. Wickednesse burneth as a fire, it deuoureth the bria [...]s and thornes. 1. 2.. 13.
- 22. 22. He openeth and no man shutteth, and shutteth and no man openeth. 2. 14. 7.
- 25. 2. It shall neuer be built againe. 2. 5. 7.
- 28. 16. Behold I will lay in Zion a stone, a tried stone, &c. 2. 17. 7. and 5. 26. num. 2.
- 63. 16. Thou art our father, for Abraham hath not knowne vs, &c. 2. 12. 6.
- Ieremiah.
- 1. 10. Behold I haue set thee ouer nations and kingdomes, to plucke vp, and to toote out, &c. 5. 26. num. 5.
- 15. 1. If Moses & Samuel should stand before me, &c. 2. 12. 3.
- Ezechiel.
- 37. 22. There shall be one King, (and vers. 24.) and one Pastor. 5. 26. num. 2.
- Daniel.
- 2. 38. Thou art the golden head 2. 5. 4.
- 4. 24. Pecc [...]ta tua elcemosyms redin. e. Vulg. 3 9. 1
- Hosea.
- 1. 11. They shall make them one head. 5. 26. num. 2.
- 6. 7. I will haue mercie, and not sacrifice. 2 6. 3.
- Micah.
- 7. 8. When I shall sit in darknesse, the Lord is a ligh [...] vnto me. 1. 2. 13.
- Zechariah.
- 9. 11. The Pit, wherein is no water. 2. 9. 5.
- Malachi.
- 1. 11. They shall offer a cleane oblation in euerie place 2. 7. 2.
- 3. 3. Ipse se debit quasi ignis conf [...]ans, & purgabit filios Leu [...], &c. Vulg. 1. 2. 13.
- 2. Esdras.
- 14. 4. 5. 6. I brought him to mount Sinai, & detained him with me a long season: I commanded him, saying. [Page] These words shalt thou declare, and these shalt thou hide. 3. 8. 1. & 2. &c.
- Tobit.
- 5. 12. I am of the kindred of Azarias and Ananias the great, and of thy brethren. And
- 12. 15. I am Raphaël one of the seuen holy Angels, which present the prayers, &c. 3.. 7. 1.
- Ecclesiasticus.
- [...]4. 37. I will pierce through all the lower parts of the earth, &c. 3. 4. 2.
- 2. Macchabees.
- 12. 43. And hauing made a gathering through the cō panie, sent to Ierusalem about 200 dia [...]hmes of siluer, &c. 3. 2. 1.
- Matthew.
- 5. 22. Whosoeuer shall say vnto his brother, Raca, &c. And
- Vers. 26. Thou sh [...]lt not come out thence till thou hast paid the vtmost farthing. 1. 2. 13.
- 6. 5. Qvi amant. Vulg. 4. 18. 3.
- Ver. 33. Seeke ye first the kingdo [...]e of God. 5. 4. 5.
- 12. 39. An adulterous generation seeketh a signe. 3. 19. 5. And 4. 2. 2.
- 13. 25. While men slept, the enemie came and sowed tares. 4. 16. 2. & 4.
- 16. 18. Vpon this Rock [...] will I build my Church. 1. 2. 30. and 7. 2. and 2. 5. 4. and 17. 1. 2. &c. and 5. 26. num. 2.
- Ibid. And the gates of hell shall not preuaile against it. 2. 29. 1.
- Vers. 19. Tibidabo claues regni COELORVM, Vulg. 5. 26. num. 7.
- 18. 17. Tell the Church. 4. 2. 8. and 5. 26. num. 7.
- Vers. 18. Whatsoeuer ye remit on earth, shall be remitted in heauen. 5. 26. num. 7. and. 2. 17. 2.
- Vers 20. Where two, or three are gathered together, &c. 2. 20. 2. & 5.
- 19. 8. From the beginning it was not so. 4. 16. 3 &. 4.
- Vers. 11. All men receiue not this saying. 2 1. 4 and ca. 29. sect. 1.
- Vers. 21. If thou wilt be perfect, go and sell that thou hast, &c. 5. 4 3.
- 23. 2. They sit in Moses chaire, &c. 3. 15. 1 & 5. and 5. 26. num 6.
- Vers. 3. Whatsoeuer they bid you obserue, that obserue, &c. Ibid. & 4. 2. 4.
- 24. 24. False Prophets shal shew great signes and wonders, &c. 3. 17. 5. and cap. 19. sect. [...].
- Vers. 47. He shal make him ruler ouer all he hath. 2. 12 4
- 26. 26. This is my bodie. 2. 2. 24.
- 27. 46. Eli, Eli, &c. vers. 47. He calleth vpō Elias 3. 7. 3.
- 28. 18. All power is giuen vnto me in heauen and in earth. 5. 26. num. 3.
- Marke.
- 6. 13. They annoynted many that were sick with oile, and healed them. 2 26. 5.
- 15. 38. The veile of the temple rent in twaine. 3. 15. 1.
- Luke.
- [...]. 14. Pax hominibus BONaeVOLVNTATIS. Vulg. 4. 18. 3.
- Vers. 23. They caried him into Ierusaleē to present him vnto the Lord, as it is written in the law, Euery male opening the matrice, shall be called holy vnto the Lord. Rhem. 5. 21. 1.
- 11. 42. Giue almes, &c. and all things shall be cleane vnto you. 3. 9. 1.
- 12. 42. Who is a faithfull Steward? 4. 23. 1. and 5. 26. num. 7.
- 15. 13. He wasted his substance. 2. 10. 3. & lib. 5.
- 16. 23. Abrahams bosome. 2. 9. 5.
- 17. 10. Say, we are vnprofitable seruants. 2. 11. 5.
- 22. 15. I haue earnestly desired to eate this Passeouer. 3. 15. 1.
- Vers. 19. This is my bodie. 2. 2. 21. & 24. and 2. 2. 1.
- Ibidem. Do this in remembrance of me. 2. 7. 10.
- Vers. 20. Qui FVNDEIV [...]. Vulg. 4. 18. [...].
- Vers. 31. Simon, I haue prayed for thee that thy faith faile not. 5. 26. num 6.
- Vers. 35 Lacked ye anie thing? They said: Nothing. 5. 4. 2.
- Vers. 38. They said, Behold here are two swords: and he said, It is enough Ibid.
- 24. 39. Handle me, and see me, for a spirit hath not flesh and bones. 1. 2. 8.
- Iohn.
- 3. 5. Except a man be borne againe, &c. 2. 13. 6.
- 4. 1 [...]. Tu FORSITA [...] petijsses ab eo. Vulg. 4. 18. 3.
- 5. 43. I came in my Fathers name, and ye receiued me not, &c. 2. 5. 4.
- 11. 51. This spake Caiphas, being high Priest that same yeare. 3. 15. 3. and 5. 26. num. 5.
- 12. 5. 6. Why was not this ointment sold, and giuen to the poore? This he said, not that he cared for the poore, &c. 5. 4. 5.
- 14. 28. My Father is greater than l. 5. 20. 2.
- 20. 29. Blessed are they that haue not seene, and haue beleeued 3. 17. 3. and 19. 5.
- 21. 16. Feed my sheepe, &c. 5. 26. num. 5. & 7.
- Actes.
- 2. 24. Whom God hath raised vp, and loosed the sorrowes of death. &c. 1. 2. 13.
- V. 45. And they sold their possess [...]ons: And,
- 4. 32. And they had all things in common. 3. 11. 3.
- 10. 25. Cornelius fell downe at Peters feete, &c. 4. 19. 4.
- 15. 25. It seemed good vnto vs. 2. 20. 6.
- 17. 11. Noble-men of Beroea. 3. 16. 3.
- V. 34. Dionysius Areopagita. 2. 26. 1.
- Romanes.
- 1. 13. That I might haue some fruit among you. 2. 21. 2.
- V. 11. There is no respect of persons with God. 4. 5. 1.
- 5. 12. In whom all men sinned. 2. 29. 2.
- 6. 1. Shall we continue in sinne, that grace may abound? 5. 16. 3.
- V. 4. We are buried by Baptisme into his death. 2. 2. 25.
- V. 12. Let not sinne reigne in your mortall bodie. 5. 18. 3. 4.
- 8. 18. The sufferings of this life are not worthie the glorie, &c 2. 11. 5.
- 10. 10. VVith the heart man beleeueth vnto righteousnesse. 3. 16. 2.
- [Page] 11. 16. If the roote be holy, so are the branches. 2. 13. 7.
- 13. 1. Let euerie soule be subiect to the higher powers. 4. 19. 4. and 5. 26. num. 5.
- 1. Corinthians.
- 3. 11. Other foundation can no man lay. &c. 2. 17. 7.
- Ver. 13 The worke of euery one of what kinde it is the fire shall trie, &c. Rhem. 1. 2. 13.
- 5. 12. VVhat haue I to do with them that are without? 5. 26. num. 2.
- 6. 18. Sinneth against his owne bodie. 2. 29. 1. marg.
- 7. 2. To auoid fornication let euery man haue his wife 3. 16. 1.
- Vers. 9. It is better to marrie than to burne. 5. 9. 3.
- Ver. 14. The infidel husband is sanctified by the wife, &c. 2. 13. 7.
- 10. 4. The Rocke was Christ. 2. 2. 25. and 2. 17. 7.
- 12. 12. As the bodie is one, and hath many members, &c. 5. 11. 4.
- 14. 16. How shall he that occupieth the roome of the vnlearned say Amen? 4. 18. 5.
- 15. 29. VVhat shall they do that are baptized for the dead? &c. 1. 2. 13.
- 2. Corinthians.
- 5. 10. Euery man shal receiue according to that he hath done, &c. 5. 11. 5.
- 12. 4. [ [...].] words which cannot be vttered. 2. 26. 2.
- Galathians.
- 1. 8. If an Ang [...]ll from heauen, &c. 2. 12 3.
- 3. 28. In Christ there is neither Iew, nor Gentile. 5. 9. 3.
- Ephesians.
- 1. 14. PIGNVS haereditatis, &c. Vulg. 4. 18. 3.
- 2. 10. Creat IN BONIS OPERIEVS. Vulg. ibid.
- 5. 32. Magnum SACRAMEN [...]VM. Vulg. ibid.
- Colossians.
- 2. 18. Let no man seduce you in humilitie & worshipping of Angels. &c. 2. 12 2.
- Vers. 19. Head [Christ] 4. 2. 3.
- 2. Thessalonians.
- 2. 3. Man of sinne, and sonne of pe [...]di [...]ion. [...]. 5 4.
- Ver. 4. He shall sit in the temple of God ibid. 7. & 9 & 13 & 14.
- Ver 7. Till he, which now withholdeth, be taken out of the way. 2. 5. 5.
- Ver 9 Whose coming shall be in signes and lying wonders 3. 17. 5. and 19. 5.
- V. 11. God sh [...]ll send them strong delusion, that they should beleeue lies. 4. 2. 3.
- 1. Timothie.
- 6. 20. O Timothie, keepe that which is committed vnto thee. 4. 16. 4.
- 2. Timothie.
- 2. 17. Creeping Canker. 4. 16. 2.
- 3. 15. Thou hast knowne the holy Scriptures of a child 4. 18. 4.
- Hebrewes.
- 4. 2. Iis QVAE audiuerunt. Vulg. 4. 18. 3.
- Vers. 9. There remaineth a rest. 2. 8. 4.
- 9. 22. Without shedding of bloud there is no remission 2. 7. 12.
- 10. 26. Vnto them that sinne voluntarily. 2. 7. 8.
- 11. 21. Adorauit FASTIGIVM virgae. Vulg. 4. 18. 3.
- V. 40. That they without vs should not be perfected. 2. 9. 5. and 3. 4. 5.
- 13. 16. Talibus hostijs PROMIRETVR Deus. 3. 9. 2 and 4. 18. 3.
- Iames.
- 5. 14. Let them pray for him, & annoint him with oyle, &c. 2. 26. 5. and 29. 3.
- V. 16. Conf [...]temini IRGO. Vulg. 4. 18. 3.
- 1. Peter.
- 3. 19. He preached vnto the spirits that are in prison, 1. 2. 13.
- 2. Peter.
- 1. 15. I will do my diligence to haue you in remembrance after my departure. Rhem. 2. 12. 4.
- 1. Iohn.
- 1. 3. That ye may haue fellowship with vs. 2. 12. 8.
- Vers. 7. The bloud of Iesus Christ doth purge vs from all sinne. 2. 7. 18.
- Apocalypse.
- 2. 20. I haue a few things against thee. 4. 2. 2.
- 3. 1. Thou hast a name that thou liuest, but art dead, ibid.
- 5. 1. Se [...]led with seuen seales. 2. 5. 2.
- Ver. 8. Which are the praiers of the Saints. 2. 12. 5.
- 6. 9. Saints vnder the Altar, ibid.
- 9. 11. In Greeke he is named [...]. 2. 29. 3.
- 11. 1. Arise, and measure the Temple, and the Altar. 2. 5. 7.
- 13. 8. The Lambe slaine from the beginning. 2. 9. 7.
- Ver. 11. He had two homes like a Lambe, but spake like a D [...]agon. 2. 5. 13.
- 14. 3. Nemo potest DIC [...]RE, Vulg. 4. 18. 3.
- Vers. 4. These follow the Lambe wheresoeuer he goeth. 3. 19. 3. marg. & 5. 2 1.
- V. 13. They rest from their labours. 2. 8. 6.
- 17. 5. And in her forehead was a name written, Mystery 4. 29. 3.
- Vers. 9. Seuen mountaines, whereon the woman sitteth, 2. 5. 8.
- 18. 2. Babylon the great citie. ibid.
A TABLE OF THE PRINCIPALL MATTERS CONTAINED IN THIS APPEALE.
The first number noteth the Booke, the second the Chapter, the third the Paragraph, or Section.
- ABbatisses hauing power to excommunicate. Lib. 5. Cap. 18. §. 2.
- Abdisu, Patriarch of the Armenians, whether he subscribed to the Councell of Trent. 1. 11. 1.
- Abgarus his Epistle, condemned for Apocrypha. 2. 9. 2.
- Abraham, whether once an Idolater. 5. 19. 2.
- Abrahams bosome. 2. 9. 4.
- Abrenuntiation. See Baptisme.
- Absolution, and imposition of hands. 2. 16. 1.
- Absol. after the Romish manner a confessed Innoua [...]ion. 4. 21. Absol. of a partie deceass [...]d. 2. 16. 2
- Adoratiō of the hoast followed transubstantiation. 4 29. 3. begun by Pope Honorius. ibid.
- Aethiopians their religion. 1. 12. 2. reiected by Romanists. ibid. s. 3.
- Aidanus a Scot, conuerter of some English. 1. 5. 4
- Alexander, See Pope.
- Allegoricall exposition how farre Iewish. 3. 25. 5.
- Almes, and their vertue. 3. 8. 1.
- Altars how ancient. 2. 6. 1. their dignitie. ibid. §. 3. liuing Altars rather to be cloathed. ib.
- S. Ambrose, See Fathers.
- Anabaptists iudge all other different professions damned. 4. 2. 10. they reiect the holy Scriptures. 5. 28. 2.
- Angels hierarchie misconceiued. 2. 26. 2.
- Anthromorphites why so called. 5. 8. 2. their heresie about the reseruation of the Eucharist. ibid. §. 1. and in their conceit of God. ibid. §. 2.
- Antichrist, whether one person. 2. 5. 1. his time of reigning. ibid. §. 3. not one person. §. 4. his tim [...] of appearance fulfilled. §. 5. whether the Pope [...] from the censure of time. §. 6. from the circumstance of place. §. 7. from his intrusion into the Imperiall iurisdiction. §. 10. by the vniuersalitie of claime. §. 11. his Monarchie of the largest extent of any other. ib. the most visible beginning thereof in Pope Hildebrand. ibid. his policie, and craftie agents. §. 12. his hypocrisie. §. 13. his pride, malice, and crueltie, ibid. religion of Protestants secure from danger of the Antichrist. ibid. §. 15. See more in the word Pope.
- Antiquitie of doctrines: the state of the question. 4. 16. 4. the Appeale thereunto per saltum, lawfull. 5. 25. 6. the very rule thereof innouated. 4. 17. 1. See more in the word Innouation.
- Antonius the first Eremite. 1. 2. 39. and 4. 20. he desired to turne Monke. 1. 2. 39. See Eremites. Apologists (or the Authors of this Romish AApologie) falsifie their promise. 1. 2. 6 and 2. 1. 1. their verball exceptions in the Quest. of Sacr. and Masse. 1. 2. 2. and ibid. §. 5. their immateriall Obiections in points vncontrouerted. ib. §. 9. and 2. 13. 10. their collection from phrases doubtfull. §. 10. their erroneou [...] consequent. 1. 5. 4. their triple error in enforcing the doctrine of S. Gregory. ibid. their errors in a supposition. ibid. and an omission. ib. §. 6. their cunning in annulling questions of great moment. 1. 9. 2. their new Logike. 1. 11. 2. their vaine argument from remote nations. 1. 12. 3. confuted by their owne Iesuite. 2. 2. 8. their partialitie in obiecting a Councell, which themselues reiect. 2. 4. 4. their double ignorance. 2. 13. 2. Their insyncere dealing. 2. 13. 9. impertinencie. 24. 2. 1. their raw obiection of S. Peters feast▪day. 2. 17. 11 and ouersight in obiecting of Hermes. 2. 27. 1. their deceitfull collectiō from an erroneous inference. 2 28. 5. their maruellous precipitancie in their generall obiection of the Iewes fait [...]. 3. 1. 2. two of their notable ouersights. 3. 4. 2. their grosse sophistrie. 3. 16. 1. sundry Protestants [Page] testimonies abused by them. 1. 8. 2. and 4. 29. 2. and 5. 25. 3. & 1. 2. 2. and 1. 2. 6. and 2. 1. 3. and 2. 2. 5. and ib. §. 7. and 2. 8. 1. and 2. 9. 2. and 2. 11. 1. and 5. 25. 3. and 5. 6. &c. and Fathers, &c. See Fathers.
- Apostles all of equall authoritie. 2. 17. 8. the honorable titles giuen vnto them. ibid.
- Apparitions of the dead the foundation of Purgatorie, 1. 2. 16. reiected by the Fathers, and called in question by some Romanists. ibid. and 1. 2. 18. and 3. 19. 2.
- Appeales vnto the See of Rome, when first challenged. 4. 8. an Innouation. 4. 19. See Pope.
- Artas, their heresie in reiecting Traditios. 5. 20. 3
- Armenians their faith obiected 1. 10. 3. their oppositiō to the Romish in diuerse particulars. ib. and 1. 12. 2. scornefully reiected. 1. 12. 3. why condemned for not mixing water with wine. 2. 4. 3. they confirmed not the Councell of Florence. 1. 11. 1.
- Assumptiō of the blessed virgin an Innouatiō. 4. 26
- Audiani their heresie about the time of Penance. 5. 10. &c.
- S. Augustine in the Councel of Africke resisteth the Popes challenge of Appeals. 4. 8. 1. his rule concerning Antiquity, much obiected & answered. 2. 28
- Auricular Confession, See Confession.
- Austen the Monke, his behauiour here in England, 1. 4. 1. where there was a more pure Christianitie before his coming. ibid he is reiected by the Brittons. ibid. & 1. 9. 2.
- BAbylon (Reuel. 18.) what. 2. 5. 8.
- Baptisme, called a Sacrifice. 2. 7. 8. deferred in the primitiue Church. 2. 13. 4. threefold dipping. ib. §. 6. Baptizing of Infants whether absolutely necessarie to saluation. 2. 13. 1. &c. this impugned by learned Romanists. ibid. §. 3, &c. Protestants more safe in their doctrine. §. 67. 8. Romish P [...] radoxes about Bapt. 2. 13. 7. Baptisme by laymen. ibid. §. 9. by women. ibid. The heresie of the Maniches concerning the power of Baptisme. 5 6. and of the Pelagians. 5. 7. &c. ceremonies thereof, threefold immersion, signe of the Crosse, and vnction. 2. 13. 9. &c. Abrenuntiation what. ibid. §. 10. Exorcisme and Exuss [...]ation in Baptisme, and the power thereof in the primitue Church. 5. 13. the heresie of Iulianus the Pelagian herein. ibid.
- Baptis. of Bels in the Church of Rome, 1. 3. 5. an Innouation. 4. 28. 1.
- Bede, his fiction of a new infernall prison, from an apparition. 1. 2. 18. he was somewhat too credulous. 1. 7. 1. he translated part of the Bible. ib. §. 2. an aduersarie to the now Romish faith in diuerse particulars. ibid. §. 3.
- Begging Friars. See Monks.
- Berengarius. 4. 10. 3. and 4. 14. 1.
- S. Bernard his miracles. 3. 18. 2. he is reiected by the Romanists. ibid. his faith. 4. 4. 1. how farre allowed of Protestants as a Saint. ibid. he deploreth the corrupt state of the Church in his time. ibid. his opinion of the blessed Virgins conception 4. 26.
- Bertram, See Fathers.
- Beza, no Nestorian. 5. 23. 1.
- Bishops onely to haue definitiue voices in a Councell, an Innouatian. 2. 20. 6. and 4. 19. 3. vnlearned at the Councell of Trent. ibid. the Bishops of that Councell taxed. ibid. § 5. wont to haue precedence of Cardinals 4. 19. 2.
- Bishopricks in the Romish Church somtime bestowed by strumpets. 4. 29. 3.
- Bizantium, and Bizatium, two seuerall places. 1. 2. 28. the errour occasioned through the ignorance thereof. ibid.
- Bohemians vniustly condemned in the Councell of Trent. 1. 3. 2. desire the continuance of the cup in the Lords Supper. 4. 22.
- Boniface. See Pope.
- Borgias. See Iesuite.
- Blastus the heretike. 4. 8. 3.
- Brittons of Wales, their faith obiected. 1. 9. their ancient difference from Rome. ib. §. 2. and opposition to Austens claime. ibid. accounted schismaticall. ibid. §. 3. denie all communion with Austen. ibid. §. 4. martyred. 1. 4. 1.
- Brocard his sentence. 1. 8. 2.
- CAbala Iewish. 3. 8. 3.
- Calixtus. See Pope.
- Caluin, vniustly charged with Nouatianisme. 5. 5. 2. iustified in the point of Gods Image lost in man. 5. 17. 3. no heretike in calling the Father God, per excellentiam. 5. 20. 2. no Manichean, in censuring Abraham an Idolater. 5. 19. 2. no Nestoriā. 5. 23. 1. no Pelagiā. 5. 22. 1
- Candles vsed in the Church, to what end. 1. 3. 5.
- Canonization of Saints assumed by the Pope of Rome. 1. 12. 1. by whom first. 2. 12. 7. an Innnouation. 4. 25.
- Capernaits, the heretikes▪ confuted. 2. 2. 20. how neare a kin to the Romanists. ibid.
- Cardinals, the Popes electors: their order an Innation. [Page] 4. 19. 2. their originall. ibid. they are preferred to kisse the Popes mouth. ib.
- Cartwright his inference obiected and answered. 2. 28. 4.
- Cases reserued to the Pope, an Innouation. 4. 19. 3 Cephas. 2. 17. 2.
- Ceremonies, why first inuented. 1. 3. 1. few in the primitiue Church. ibid. the multitudes in S. Augustines time. ibid. alterable at t [...]e Churches wisedome. ibid. §. 2. the oppressing multitude in the now Church of Rome cofessed. ibid. §. 3. and 5. many superstitious and ridiculous. ibid. an innouation. 4. 28.
- Chiliasts. See Millenarij.
- Chrisme. See Baptisme.
- Chrysostome. See Fathers.
- Church, in the Creed, of the elect onely. 1. 5. 2. the primitiue of more authoritie than the moderne. 4. 17. 1. sumptuousnes of Churches 2. 6. 3. Romain [...] Church whence it hath authoritie. 2. 18. 2. subiection thereunto not truly made a not of the true Church. 1. 9. 2. and 1. 11. 1. opposed against by the Grecians. ibid. § 2. how farre her members may be thought capable of saluation, without preiudice. 4. 2. 1. how a visible Church is true, though erring in some waightie points. ibid. §. 2. members of an vnsound Church possibly saued. ibid. §. 3. some necessarily to be forsaken. ibid. §. 4. 5. Church of Rome not properly the Catholike, yea and subiect vnto error. §. 6. out of whose communion S. Cyprian, and m [...]ny primitiue Martyrs died. §. 7. and 2. 21. 5. and 22. 2. long without the communion of the Greeke Church. 4. 2. 7. how schismaticall and hereticall. ibid. §. 8. the common obiection for the Church of Rome answered. ibid. §. 10. she is rather guiltie of schisme than the Churches of Protestants. ib. she hath changed her profession in manifold particulars. 4. 7. 1. See more in the word Innouations. she was greatly confused at one time. 4. 29. 3. of all other, she is most opposite vnto chastitie. the Donatists heresie concerning the Churches visiblitie. 5. 14. she is not alwaies illustriously visibile. 5. 25. 2. &c. she was hardly discer [...]able in the time of Arianisme. ibid. how the Church of Rome may be said to haue preserued the truth 5. 25. 5.
- Circumcision in the old Testament, the Sacrament of remission of originall sin. 2. 13. 6. infants then dying vncircumcised, reputed saued. ibid.
- Circumgestatiō of the hoast an Innouatiō. 4. 29. 3
- Clergie, anciently subiect vnto the Emperour. 2. 2. 31. their single life not an essentiall, but a positiue law. ibid. §. 33. they are forbidden to marrie only [...]y Ecclesi. [...] ibid. and §. 34. and 4. 9. 5. they were married in the primitiue Church, and in the East to this day 1. 2. 33. when they were first restrained. 4. 9. 1. and 4. 20. 1. In England. 4. 20. 1. not hindred by holy orders. 1. 2. 34.
- Contemners of their married state condemned by Antiquitie. 2. 1. 5. and 5. 9. 4. how it is now reuiled by the Remanists. 2. 1. 5. &c. Romish Paradoxes concerning their marriage. 1. 2. 33. and ibid. §. 34. and §. 35. and 2. 1. 5. their single life imposed by Syricius, 4. 9. 1. a confessed innouation. 4. 20. whether their marriage, or law of single life was rather fauoured by Paphutius. ibid. §. 3. the heresie of Ʋigilantius and Iouinian herein. 5. 9. 1. 2. their single life now Romishly professed not ancient. 1. 2. 33. bound with a vow. ibid. §. 34. their owne complaints of the i [...]quity and beastly fruits thereof. ibid. §. 34. and 36. the Romish Clergie how loose in their single life. ibid. the doctrine of Protestants more safe. ibid. §. 36. See more in Vowes.
- Collyridians their heresie. 1. 10. 2 and 2. 12. 9.
- Concubines allowed the Romish Clergie for a yearely pension. 1. 2. 36. See Cl [...]rgie.
- Concupiscence a sinne in the regenerate. 5. 18. 3. 4
- Confession. 1. 2. 9. Auricular. 2. 14. 1. denied to be necessarie by the Gre [...]ians. 1. 12. 1. how far retained of Protestants. ibid. and 2. 14. 1. abrogated by Nectarius, & S. Chrysostome. ibid. §. 4. the obiection out of the Fathers satisfied. ibid. §. 2. it is not from diuine institution. ibid. §. 3 at had no being long after the Apostles. ibid. §. 4. the imposibilitie thereof proued. ibid. §. 6. the Protestants doctrine more safe. §. 7. it was not in vse among the Iews. 3. 12. 1. &c. although among the heathē. 4. 13. 1. it was not generall in the daies of Gratian. ibid. the question discussed. ibid. §. 1. 2. &c. the necessitie thereof an Innouation. ib. and 4. 25.
- Confirmation the Romish Sacrament, an Innouation. 4. 21.
- Consecration of Churches. 1. 3. 5.
- Constantine the Emperour his godly admonition reiected. 2. 25. 3. See Donation.
- Continencie. See Clergie.
- Contrition in the Church of Rome how farre degenerated. 2. 15. 9.
- [Page] Councell aboue the authoritie of the Pope, by antiquitie. 2. 20. 5. depraued by the now Romish practise. ibid. Bishops onely to haue d [...]finitiue voices, an Innouation. 4. 19. 3. the first eight generall gathered by the Emperors command. 2. 20. 2. vaine excuses for the Popes absence. ibid. §. 4. the Councell of Ancyra, permuting marriage to Deacons after ordination. 1. 2. 33. of Neocaesarea. 1. 2. 35. of Eliberis. forbidding the vse of Images. ibid. §. 25. & 2. 29. 4. of Carthage, restraining the Pop [...]s pretended right of Appeales. 2. 21. 4. and 4. 8. 1. of Gangris, in the hehalfe of married Ministers. 5. 9. 4. and of Trullo. 1. 2. 33. of La [...]icaea, forbidding the worship of Angels. 2. 12. 2. of Constantin [...]ple, condemning Pope Honori [...]. 5. 24. 2. the Councels of Calced. 2. 18. 2. of Basil, & Constance. 4. 2. 8. of Sardis. 4. 8. 4. the Councel of Laterance (so called) no Councel. 4. 10. 2. &c. of Nice, corrupted by the Popes. 4. 8. 1. &c. of Florence not confirmed by the Armenians. 1. 11. 1. of Constantinople, 6. partly reiected. 2. 4. 4. and the Oecumenicall of Calcedon, which notwithstanding was honoured by S. Gregory. 2. 18. 2.
- Counsaile, and commandement, their acts distinguished. 5. 4. 6.
- Crosses. 1. 3. 5.
- Cups and pots in Churches in S. Gregories time, what they proue. 1. 3. 5.
- Customes Apostolicall abrogated. 2. 13. 9
- Cyprian. See Fathers.
- Cyrill. See Fathers.
- DAgamus. 1. 9. 2.
- Damascene. See Fathers.
- Dan his tribe not cursed, but blessed. 2. 5. 2.
- Diuels why they feine thēselues dead mens soules. 1. 2. 16.
- Dionysius obiected. 2. 26. how intituled Apostolicall. ibid. §. 1. he oppugneth prayer for the dead. ibid. §. 3.
- Donation of Constantine. 5. 25. 3.
- Donatists their heresie, concerning the visibilitie of the Church. 5. 14. 1. condemned therein by Protestants. ib. §. 3. 4. tehy iudged all other men, not of their sect, damned. 4. 2. 10. they cast the Eucharist to dogs, and were deuoured of them. 2. 2. 28.
- EAster, the celebration thereof of what importance. 1. 9. 2.
- Elias how he was said to be called vpō. 3. 7. 3. & 5.
- Elizabeth Queen of Englād no Peputian. 5. 18. 1
- Emperour made the Popes vassall, &c. 2. 5. 11
- Empire of Rome extinct. 2. 5. 5.
- Eremites their Order, 1. 2. 39. a confessed Innouation. 4. 20. See Monks.
- Essaei what kind of Monks. 3. 10. 1.
- Eualdi, the two brethren, their faith. 1. 6.
- Eucharist, or supper of the Lord. 2. 2. 1. mixture of water, and ministring in both kinds. 1. 12. 2. what is truly receiuing. 2. 2. 26. &c. reseruation how farre allowed of Protestants. 2. 2. 1. To what end it was reserued in the primitiue Church. ibid. §. 2. how necessary 2. 3. 1. &c. abrogated in part by the Romanists. ibid. §. 3. a superstitious Innouation, 4. 23. 1. the heresie of the Anthropomorphitae herein. 5. 8. 1. mixture of water how necessarie. 2. 4. 2. no true type of Christ his sh [...]dding water and bloud, &c. ibid. §. 5. first deuised by Pope Alexander. ibid. the Protestants doctrine herein more safe. ibid. Procession, and adoration of the Sacrament an Innouation. 2. 2. 4. and 2. 7. 17. and 4. 29. 3. withholding the cup from the people, a late Innouation. 4. 22. and 4. 16. 3. dipping of the cōsecrated hoast in the cup, not vsed by Christ 2. 7. 11. eleuation of the hoast an Innouation. 4. 23. 1. the Romish manner of eating Christ his flesh. 4. 14. the not breaking the bread out of the loafe, an Innouatiō. 4. 22. Concomitance in the Eucharist, no true doctrine. ibid. the first author thereof. ibid. the putting the bread into the communicants mouth an Innouation, ibid. Sacrament all phrases common to the Sacrament of Baptisme with the Eucharist. 2. 2. 15. See more in Sacrifice, Transubstantiation, and Fathers.
- Eunomians their damnable heresie. 5. 16. 3.
- Eusebius, whether any of that name Bishop of Constantinople in S. Gregories time. 1. 2. 28.
- Eusebius. See Fathers.
- Eutyches the heretike what he taught. 2. 2. 10. and §. 18.
- Extreme Vnction. See Vnction.
- Exorcisme.
- Exufflation.
- See Baptisme.
- FAith of S. Gregory. 1. 2. &c. of the two brethren Eualdi. 1. 6. 1. of Venerable Bede. 1. 7. 1. of the Brittons of Wales. 1. 9. 1. of the ages 300 yeares after Christ. 1. 8. 1. [Page] of the Grecians. 1. 10. 1. of the Armenians. ibid. of the Aethiopians. 1. 12. 2. of the ancient Fathers. lib. 2. per totum. of Dionysius Areopagita. 2. 26. of Hermes. ibid. c. 27. of the Iewes. 3. 1. ad 17. of the late Queene of Scotland 4. 1. 1. of King Henry the eight. 4. 3. of S. Bernard. 4. 4. 1. &c.
- Faith, how alone it is said to iustifie. 5. 16. 3. iustifiable in the daies of S. Ansclme, as it is vnderstood of Protestants. no heresie, but a sauing truth. 5. 16. 2. &c.
- Fast of Lent not of diuine institution. 2. 24. 1. variable. ibid. §. 2. the difference herein no iust cause of dissention. §. 3. the ancient rites of fasting many waies altered in the Church of Rome. §. 4. wh [...]se fasts are reproueable ibid. §. 5. 6. &c. the doctrine of Protestants herein. ibid. §. 7. more safe. §. 8. and 5. 1. 1. foure-times-fast in the yeare. 4. 15. 1. &c. Aerius his heresie concerning fasts. 5. 1.
- Fathers, their testimonies wrested for proofe of Purgatorie. 1. 2. 15. very excellent titl [...]s attributed vnto them. ibid. §. 29. Romish st [...]ights in eluding their testimonies. 2. 2. 13. some of the Fathers taxe [...]. 2. 1. 3. their ioy [...]l expositio reiected. ibid. §. 4. and 2. 29. 1. their iudgement of marriage after a vow contemned by the Romanists. 2. 1. 6. how they vsed the termes of Priest, Altar, & Sacrifice. 2. 7. 1. their meanings sound, and orthodoxall. ibid. §. 3. and 4. their languages concerning Sacrifice. ib. §. 6. why they called the Eucharist a bloody sacrifice. ib. §. 12. some of their inconueniēt speeches taxed. 2. 2. 15. &c. their improprietie of speech herein confessed. ibid. §. 17. their iudgement concerning Antichrist iustly exceptable. 2. 5. 2. their declamatorie speeches to be discerned frō affectiue. 2▪ 12. 2. the error of the Millenarij. 2. 9. 2. ancient Fathers reiected by the Romanists in the question of Traditi [...]ns. 2. 25. 3. a general Tract concerning their iudgement. ib. c. 29. often reiected by the Romanists. ibid. §. 1. their authority partially and peremptorilie contemned and d [...]praued. ib. §. 2. 3. &c. their testimonies iniuriously wronged. ib. §. 4. counterfeit Fathers. ibid. §. 5. 6. and 2. 2. 4. preiudicate answers vnto particular Fathers. 5. 27. 2. Ambrose not for Transubstantiation. 2. 2. 5. Bertram against it. 2. 2. 13. Chrysostome not for Transubstantiation. 2. 1. 3. but against it. 2. 2. 13. nor Cyprian. 2. 2. 7. who resisteth the Pope of Rome in a Councell. 2. 21. 5. his sentence of the mother-Church how to be vnderstood. ibid. §. 6. he dieth a Martyr, and excommunicate. ib. §. 5. his iudgemēt concerning the Pope & Church of Rome. 2. 20. 1. &c. he is an aduersary to that chaire. ibid. §. 3. 4. 5. 6. he is reiected in his admonition about Traditions. 2. 25. 3. whether the booke, de Coena Domini, be his. 2. 2. 7. his testimonie wronged. ibid. Cyril. not for Transubstantiation. 2. 2. 6. his testimonie answered, and satisfied. ibid. Damascene his too much, and too little credulitie. 4. 29. Epiphanius and other Fathers taxed. 2. 1. 3. Eusebius Emissenus a counterfeit Father. 2. 2. 4. Gelasius Pope against Transubstantiation. 2. 2. 11. Ignatius his testimonie for Transubstantiation, and consuted by the aduersarie himselfe. 2. 2. 8. Irenaeus his opinion concerning Antichrist 2. 5. 12. he co [...]firmeth not the Popes primacy. 2. 23. Origen cleared from an imputed heresie. 5. 17. 2. Tertullian against Transubstantiation. 2. 2. 12. reproued by the Romanists. 2. 1. 3 his authoritie reiected. 5. 24. 1. Theodoret against Transubstantiation. 2. 2. 10. reiected by the aduersarie. ibid. See more of other Fathers in their titles.
- Feasts of the blessed Virgins Conception, Assumptio, and of Corpus Christi day, Innouatiōs. 4. 26
- Florini their heresie about Freewill. 5. 17. 1.
- Fornication how remed [...]ed. 2. 1. 4.
- Foundation, in Scripture, what it signifieth. 5. 16. 3.
- S. Frarcis how highly magnified. 2. 38. and 2. 12. 11.
- Freewill. 1. 2. 10. and 1. 7. 2. and 2. 10. 1. the confessed errors of some Ancients herein. ibid. doctrine of Protestants proued to be more safe, by confessed consequences. ibid. §. 4 &c. who agree with antiquitie. ibid. §. 3. some Romanists herein neighbours vnto the Pelagians. §. 7. Gods power in actuating mans will. §. 8. &c. Free will and grace compared together. §. 10. the Romanists at an exigence in this question. §. 11.
- Free-wil and Merit mutually dependant. 2. 11. 1. how taught by the Iewes. 3. 5. the doctrine hereof in the Church of Rome an Innouation. 4. 24. the heresie of the Manichees herein 5. 6. and of the Florini. 5. 17. 1.
- GAlatinus, a vaine Rabbinist. 3. 14. 2.
- God onely omni-present. 2. 2. 22.
- Gratian, and others mistaken. 1. 2. 28.
- Grecians their faith. 1. 10. 1. &c. they professe not diuerse particulars of the now Romish [Page] faith. 1. 11. 3, &c. their neutralitie in diuerse articles. 1. 12. 1▪ &c. their oppositions vnto Pope Victor. 1. 9. 2. and vnto the Church of Rome. 1. 12. 2. their dissent from the Romanists in other particulars. 1. 12. 2. their professed accordance with Protestants in many. ibid. their subiection to the Church of Rome falsly pretended. 1. 11. 2. l [...]g without their communion. 3. 2. 7. See more in the generall heads of some doctrine [...].
- Gregorie, surnamed the Great, his faith. 1. 2. 1. & de [...]eps. against whom the Romanists ta [...] some excep [...]i [...]ns. ibid. §. 3. [...]f the particular Articles, which were attributed vnto him. cap. 2. he did not patronize Trans [...]b [...]tantiation. §. 7. nor priuate Masse. §. 8. nor Romish free will. §. 10. nor Indulgences, §. 20. nor their satisfaction. §. 23. nor worshipping of Images. §. 25. 26. nor the Papall primacie. §. 28. but was also an aduersarie, §. 29. to the now iurisdiction spirituall, §. 30. and temporall. §. 31. no allower of the now multitud [...] of ceremonies. 1. 3. 1. iustly both commended and reproued by Prot [...]st [...]nts. 1. 4. 1. he was an aduersarie to the now R [...]mish doctrines concerning the Scriptures, and their vse. 1. 5. 1. &c. his Masse or Liturgie a newly inuented form [...] of se [...]uice. 4. 23. 2. Gregorie the seuenth. See Pope.
- HE [...]ri [...] the eight King of England, his faith. 4. 3.
- Heresie and the nature thereof. 5. 1. 1. sund [...]i [...] obiected vnto Protestants, fr [...]m which they are acquitted by their Romish Aduersaries: as from that of the Lampetians, concerning Vowes. 2. 1. 2. of Aerius, concerning fasts. 5. 1. 1. of Ʋigilantius, concerning the worship of Saints, and their relicks. 5. 2. 1. [...]f Xenayas, about the worship of Image [...]. 5. 3. of Ʋigilantius, concerning monasticall pouertie. 5. 4. of the Nouatians, concerning the remission of sinne, and how. 5. 5. 1. of the Manichces, about free-will, and the power of Baptisme. 5. 5. of the Pelagia [...]s, about the recessitie of Baptisme. 5. 7. heresies how to be discerned. ibid. §. 1. the heresie of the Valentinians. 2. 2. 18. and Marcion [...]sts. ibid. of the Anthropomorphitae, about the reseruation of the Eucharist. 5. 8. 1. and in conceiuing of God as in the shape of a man. 5. 8. 2. of Ʋigilantius and Iouinian, in not distinguishing the differences of Merits. 5. 11. and in equalling all sinnes. ibid. §. 3. the heresie of the impossibilitie of keeping the law, throughly discussed. 5. 12. &c. of Iulianus the Pelagian, about Exorcisme and Exufflation. 5. 13. of the Donatists, concerning the visibilitie of the Church. 5. 14. of the Sim [...]nians and Eunomians, de s [...]la fide. 5. 16. 2. of the Florini, about free-will. 5. 17. 1. of Orig [...]n, concerning the Image of God lost in man. ibid. §. 2. of the Peputians, concerning nom [...]ns Ecclesiasticall functi [...]ns. 5. 18. of Proculus and the Mess [...]ns, concerning the power of Baptisme. 5. 18. 3. of Sabela [...]s and Serue [...], against the blessed Trinitie. 5. 19. 1. of the Maniche [...]s, in condemning the ancient Patriarch. ibid. §. 2. of the Tritheites▪ against the second person in Trinitie. 5. 20. 1. of the Arians in reiecting Traditions. ibid. §. 3. of Iouinian, concerning the blessed Virgine, &c. 5. 21. of the Pelagians, in denying originall sinne. 5. 22. 1, &c. of another their pretended heresie, in saying euerie sinne is mortall. ibid. §. 3. of the Nestorians, in denying the distinct natures of Christ. 5. 23. Romish heresies of ancient Popes. 5. 24. as of P. Zepherine a Montanist. ibid. §. 1. of P. Liberius an Arian. ibid. P. Marce [...]inus an idolat [...]r. ibid. P. Innocentius the first, about the Eucharist. 5. 24. 1. P. Anastasius the second, a Nestorian. ibid. P. Honorius a Monothelite. ibid. §. 2. P. Celestine the third, his error about Matrimony. 5. 24. 3. and of Iohn the 22. about the state of s [...]ules. ibid. Pope Iohn the 23. a Sadduc [...]e. ibid. heretikes affecting soli [...]arinesse. 1. 2. 37. others glorying in single life. 2. 1. 5. could neuer corrupt the holy Scriptures 4. 18. 3. other heresies lurking in the Romish Church. 5. 28. 1. and in the head of Poperie the Pope himselfe, as he is now by them bele [...] ued. 5. 2. 3. See more in Pope, &c.
- Hermes his faith. 2. 27. he confessed the vnworthinesse of his booke called the Pastor. ibid. §. 1.
- S. Hierome reproued for his rigour against Marriage. 2. 1. 5. and 5. 9. 2.
- Hierusalem not the seate of Antichrist. 2. 5. 7.
- Hildebrand aliâs Gregorie the seuenth. See Pope.
- Holy-water in the Romish Church. 1. 3. 5. an Innouation. 4. 2. 5. and 1. 3. 5.
- [Page] Homoiousion suggested by the Arrians in stead of Homousion. 1. 1. 3.
- Honorius. See Pope.
- Hyperbole a figure much vsed of the Fathers i [...] their Sacramentall language. 2. 2. 17. and in their funerall Sermons. 2. 12. 2.
- IDolatry in the Masse. 2. 2. 23. in their Sacrifice 2. 7. 17. in the practise of inuocation in the Romish Church. 2. 12. 9. confessed to be among the Romanists. ibid. §. 10. idolatrous inuocating of the blessed Virgine. ibid. §. 11. &c. Idolatrie in the Masse. 4. 29. 3.
- Iesuites sufficiently prouided of necess [...]t [...]s. 1. 2. 38. their [...] humili [...]i [...]. ibid. Ignati [...]s Loyola first father & founde [...] of [...] ib. he playeth the cooke. ib. [...]e [...] mad. ibid. B [...]rgias (one of their first Generals) his deformed humilitie. ibid. Turse [...]inus the Iesuite his fab [...]lous historie of the Ladie of Laurett [...] examined and r [...]futed. 3. 19. 3. &c. Xaueri [...]s the Iesuite h [...] pretended miracles among the Indians obiec [...]d. 3. 18.
- Iewes their fai [...]h obi [...]cted. 3 1. their apostaste beneficiall vnto Christi n [...]. ibid. §. 2. concerning their obiected doctrin [...] prayer for the dead. 3. 2. of Limbus pai [...]um. 3. 4. and freewill. 3. 5. of the ind [...]ration of man by God. [...]. 6. and inuocation of Saint [...] departed. 3. 7. 1. and Traditions. 3. 8. of the merit of [...]oodworks. 3. 9. 1. &c. and monastical [...] life. 3. 10. and [...]owes. 3. 11. 1, &c. and Auricular confession. 3. 12. of the sacrifice of M [...]lchizedech. 3. 13. and Transubstantiation. 3. 14. and the visibl [...] Iudge of the [...]ld Testament. 3. 15. 1, &c. Iewish R [...]bbins vaine. 3. 3. 2. their Traditions condemned by Christ. ibid. and 3. 8. 4. their Thalmud blasphemous. ibid. §. 1. and 3. 8. 6. their Cabala. 3. 8. 6. their dotage in their ridicul [...]us Traditions. ibid. §. 7. offended to see Moses painted with hornes. 4. 18. 3. they worship no images. 3. 16. 2. they pray in a vulgar tongue. ibid. their infants dying without circumcision saued. ibid. they haue not corrupted the Scriptures. ibid. §. 3.
- Images. 1. 3. 5. how farre allowed in Churches [...]y S. Gregory and Protestants. 1. 2. 25. idolatry committed by their worship. ibid. §. [...]6. not worshipped by the Iewes. 3. 16. 2. images publike and visible of the inuisible God, an Innouation. 4. 27. 1. worship of the image of Christ and other Saints an Innouation. ibid. §. 2. Xenaias his heresie obiected. 5. 3. Image of God in man wherein it consisteth. 5. 8. 2. Image of God lost in man, the heresie of Origen. 5. 17. 2. Image of the Ladie of Lauretto. 3. 19. 3. and Hale [...]s. ibid.
- Imposition of hands. 2. 16. 3. See Absolution.
- Impossibility of keeping the law, and the heresie thereof. 5. 12.
- Indulgences not anciently vsed. 1. 2. 20. then vncertaintie. ibid. §. 21. the ground thereof, called the treasure of the Church, a figment ibid. §. 21. their impietie. §. 22. and 2. 15. 6. indulgences the murtherer of true penance. 15. 6. and 4. 25. a verie nouell Innouation. ib. the fu [...]ll of Purgatori [...]. 4. 25. resist [...]d by M. Luther. 4. 29. 1.
- Induration of m [...] by God, [...]ow. 3. 6.
- Infants Baptisme. See Baptisme. Infant [...] o [...] the Iewes dying without circum [...]ision, saue [...]. 3. 16. 2.
- Innocentius. See Pope.
- Innouations, o [...] changes in Religion two waie [...] demonstrable. 4. 16. 1.
- Innouation Romish in the point of thereserua [...]ion of the Eucha. ist. 2. 3. 4. and 4. 2 [...]. of a [...]w Limbus. 2. 9. 6. in their disp [...]sing of Con [...]cels 2. 20. 5, &c. of new Sacrame [...]ts. 2. 26. 5. and 4. 7. 1. by Pope Syrici [...]s in the a [...]solut [...] law of the Clergies single life. 4. 9. 1, &c. and 4 20 of Transubstantiation, & when. 4. 10. 1. in the headship of the Church. 4. 11. 1. &c. in A [...]rscular confession. 4. 13. 1, &c. in ministr [...]g the Eucharist vnder one kind. 4. [...]6. 3. and 4. 22. Innouations in the v [...]rie rule of [...] ▪ [...] 17. and in their Canon of Scriptu [...]s. 4. [...]. 1. in the Romish Cardinals, the P [...]pes [...] lect [...]rs. 4. 19. 2. in the Popes sole ins [...] ble iudgement. ibid §. 3. in Councels, for Bishops onely to haue d [...]s [...]tiue voy [...]es. ibid. in the Popes reserued cas [...]s. i [...]id. in Appeales. ibid. in the Popes pretended power ouer Princes, &c. 4. 19. 4. in kissing the Popes feete. ibid. in the Popes relinquishing their principall function of preaching. ibid. §. 5. other confessed Innouations in the order of Eremites, of Monkes, and single life of the Clergie. 4. 20. in the Romish Subdeaconship. 4. 21. in the Eucharist, diuersly. 4. 22. in their supposed Sacrifice, Eleuation, priuate Masse, and Murmuration. 4. 23. besides the abuses of the Sacrament of Eucharist [...] purgation of innocencie, and superstitious [...] of Reseru [...]tion. ibid. in the Romish Mosse. 4. 23. 1. of the signification of the name, Masse, and forme. ibid.
- [Page] Innouations in the doctrines of Freewill & Merit. 4. 24. of Purgatorie, Indulgences, lubilees, H [...]ly water, and Auricular confession. 4. 25. in the Inuocation of Saints, and how. ibid. and in their canonization by the Pope. ibid. in the doctrine of the blessed Virgins naturall Conception, Assumption, and [...]east of Corpus Christi day. 4. 26. Romish Innouations concerning Images, and in the publike visible Image of the inuisible God. 4. [...]7. 1. in the worship of the Images of Christ, and other Saints. ibid. §. 2. in ceremoniall matters, both in some particulars, and also in their burthensome and oppr [...]ssing multitude. 4. 28. in shauing the Priests heads. ibid. §. 1. in their Church Seruice, which is without edification. ibid. the obiectson whether there can be an Innouation without open resistance at the first beginning, answered. 4. 29. Innouation without notorious obseruation, because mysticall. ibid. §. 3. Innouations in the monastical pouertie of their begging f [...]iars. 5. 4. 5. an enumeration of the most particulars. 5. 27. 1.
- Inuocation of Saints departed. 1. 2. 24. and 2 12. 1 not vsed in the old Testament, nor in the beginning of the new. ibid. §. 2. and 2. 12. 3. &c. improper among the Grec [...]ans. 1. 12. 1. Scriptures obiected for proofe thereof, answered from the testimonies of Romish Doctors. 2. 12. 3. &c. Inuocation Romish of their canonized Saints. ibid. §. 7. their argument taken from the communion of Saints pithlesse. ibid. §. 8. idolatrie in the Romish practise thereof. §. 9. Inuocation of Saints [...]ow an Innouation. 4. 25 the heresie of Vigilantius hereabout. 5. 2. 1. See more in Saints.
- Iohn. See Pope.
- Iosephs bones, why translated out of Aegypt. 5. 2. 5
- Iouinian his heresie in the case of the single life of the Clergie. 5. 9. 1. &c. in not distinguishing the degrees of good Monks. 5. 11. in equalling all sinnes. ibid. §. 3. another of his concerning the blessed Virgine. 5. 21.
- Iubilees in the Romish Church an Innouation. 4. 25.
- Iudge visible in the Church, how far. 3. 15. 1. &c.
- Iulius. See Pope.
- Iustification. 1. 2. 11. and 1. 7. 2. See Merit. &c.
- LAmpetians their heresic. 2. 1. 2.
- Latine tongue vulgarly vnderstood at Rome in S. Gregories time. 1. 5. 1.
- Lauretio, or the house of our Ladie so called, [...] new sigment, and the storie confuted. 3. 19.
- Law, and the impossibilitie of keeping it, discussed. 5. 12.
- Legend of Saints, called Golden, condemned by the Romanists. 1. 2. 6. and 2. 2. 2.
- Leo. See Pope.
- Limbus Patrum obiected and answered. 2. 9. 1. &c. the contrarie doctrine of Protestants moresafe. ibid. §. 7. Limbus Infantum a new Innouation. ibid. §. 6.
- Liturgie ( [...]) vnproperly translated Masse. 1. 2. 3. Liturgies which passe vnder the name of S. Iames and others, reiected by Bellarmine. 1. 10. 2. ancient Liturgies much different from the Romish Masse. ibid. §. 3. See M [...]ssals.
- Luther resisteth the Popes Indulgences. 4. 29. 1. he is vniustly charged with Iouinianisme in preserring the married state before the single life. 5. 9. 3. and with equalling himselfe in sanctitie with the blessed Virgin. 5. 11. 4. Luther no Pelagian. 5. 22. 1. nor Nestorian. 5. 23. 1. nor Eutychian. ibid.
- MAccabees the booke. 3. 2. Iudas Maccabaeus his fact of offering, discussed. 3. 2. 1. his vision. 3. 7. 2.
- Man the Image of God, not in body. 5. 8. 2.
- Manichees ministred the Eucharist but in one kind, viz. bread. 2. 4. 3. and 4. 15. 1. they were driuen into an error by the vulgar translation. 18. 3. why they pray towards the [...]ast. 4 28. 1 See more in Heresie.
- Marcus an heretike by Magicke changeth wine in the Eucharist into bloud. 3. 19. 3.
- Marriage of Ecclesiasticall persons. See Clergy.
- Married state preferred before single life, and censured for Iouinianisme. 5. 9. 3.
- Massacre in France an incomparable crueltie. 4. 28. 2.
- Masse, the originall of the word. 1. 2. 3. the abuse thereof. ibid. §. 4 idolatrie in the Masse. 4. 29. 3. priuate Masse. 1. 12. 2. not in the dates of Gregorie. 1. 2. 8. an Innouation. 4. 23. 1. See more in Eucharist, Sacrifice, Transubstantiation, Scripture, &c.
- Matrimonie no proper Sacrament. 2. 26. 5. a confessed Innouation. 4. 21.
- Melchizedechs sacrifice. 2. 7. 2. the doctrine herof among the Iewes. 3. 13.
- Merit of good works. 1. 2. 11. and 1. 7. 2. and [Page] 2. 11. 12. the word how vsed of Fathers. ibid. §. 3. impugned by them in their writings. ibid. §. 5. and by their practises. §. 6. Protestants doctrine herein confessed to be more safe. §. 7. &c.
- Merit satisfactory derogatorie to Christ. 2. 15. 8. the doctrine of the Iewes herein. 3. 9. 1. &c. the distinction of Merit De congruo confuted by the Romanists themselues. ibid. the doctrine of Merit an Innouation. 4. 24.
- Millenarij, or Chiliasts their errors. 2. 9. 2.
- Miracles. 3. 17. 1. their necessitie. ib. §. 1. and §. 4. the state of the controuersie in this question. ib. §. 2. confidence in them, in this latter age, preiudiciall vnto the Christian faith. §. 3. &c. the Protestants doctrine herein more safe. ib. §. 5. and 3. 19. 5. Miracles of later times obiected by the Apologists. 3. 18. none wrought among the West-Indians. ibid. §. 1. the Miracles of S. Bernard, and Malachias. ibid. §. 2. the Romish pretended Miracles. 3. 19. 1. their pronenesse partly confessed in beleeuing the delusions of apparitions. ib. §. 2. and of feined Miracles. §. 3. fabulous ones published by Romish Authors, and applauded of the vulgar, as else where, so in England. 3. 19. 4. false Miracles either à falso, or ad falsum. 3. 19. 5.
- Missals Romish corrupted. 1. 3. 5. Missals of Gregorie and S. Ambrose contending for prioritie, by a supposed miracle. 4. 23. 2. See Liturgie.
- Mixture. See Eucharist.
- Monasteries what in former times. 1. 2. 37.
- Monasticall profession degenerated. ibid. contradicted by it selfe. 5. 4. 6. Monasticall perfection, and the ridiculous formes thereof. 1. 2. 38. the doctrine of the Iewes about monasticall l [...]fe. 3. 10. &c. See Monkes.
- Monks what in the primitiue Church. 1. 2. 37. and 4. 20. 1. when first obliged by vowes. 4. 20. 1 how they are now degenerated. ibid. their now order a confessed Innouatiō. 4. 20. they possessed temporalties in S. Agustines time. 5. 4. 4. renuntiation of temporalties two-fold. 5. 4. 3.
- Monks called Essaei, who. 3. 10. 1. begging Monks 1. 2. 38. their order oppugned by learned men. 5. 4. 5. enioyned, & forbidden to preach by two Popes. ibid. §. 6. their order contradictorie to the Iesuits. ibid. their doctrine of pouertie an Innouation. ibid. Vigilantius his heresie therein. 5. 4. &c.
- Monothelites condemned in a Coūcell of Constantinople. 5. 24. 2.
- Montanists the heretikes why they fasted from drie meats. 2. 24. 6.
- Moscouites their profession reiected in a speciall instance. 1. 12. 3.
- Moses his chaire what. 3. 15. 5. and 5. 26.
- Murmuration in the Romish Masse, an Innouation. 4. 23. 1.
- Mysterie. 4. 29. 3.
- NApier his testimonte. 1. 8. 2. and 5. 25. 3. Nestorius his heresie. 5. 23.
- Nicephorus the historian his credite disabled. 5. 3. 1.
- Nicholas. See Pope.
- Night-vigils why anciently abolished. 5. 2. 3.
- Nouatianus his heresie. 5. 5. 1.
- Nunneries of the now Church of Rome compared to slewes. 5. 9. 5.
- OBlations for the dead in the ancient Fathers &c. what. 4. 12. 14. they do not euince a Purgatorie. ibid.
- Origen. See Fathers.
- Originall sinne. See sinne.
- PAlles. 1. 3. 5. Paphnutius, the storie of him whether it more fauoureth the Protestants or Romanists. 4. 9. 3. &c.
- Paulus. See Pope.
- Pelagians their heresie about the necessitie of Baptisme. 5. 7. and in denying originall sinne. 5. 22. 1. &c.
- Penance, and Confession. 1. 2. 9. the heresie of the Audiani about the time of Penance. 5. 10. &c.
- Penitentiall satisfaction. See Satisfaction.
- Peputians heresie concerning womens Ecclesiacall functions. 5. 18.
- Perkins his sentence. 1. 8. 2.
- S. Peter subiect vnto heathen Gouernours. 2. 5. 13. his prerogatiue ouer others impugned. (See the word Rocke) 2. 17. 9. the doctrine of Protestants herein more safe. ibid. §. 13. his feast day celebrated. ibid. §. 10.
- Philo Iudaeus. 3. 5. 2.
- Phocas described. 1. 8. 2. and 4. 11. 2. he was the first that appointed the Sea of Rome should be head ouer all others. 4. 11. 2.
- Pictures. See Images.
- Polycrates a famous Asian Bishop resisteth Pope Victor, &c. 2. 23. and 4. 8. 3.
- Popes primacie not defended by S. Gregory. 1. 2. [Page] 28. his title of Vniuersall. ib. §. 29. his spirituall iurisdiction impugned by S. Gregory. §. 30. and temporall, §. 31. (see Gregory) anciently resisted. 1. 8. 2. he dispenseth with the Leuiticall law. 1. 5. 3. and with vowes. 2. 1. 6. his insatiable couetousnesse and pride. 2. 5. 13. his claime of vniuersalitie, Antichristian. ib. he equalleth his decretals with canonical Scripture. 2. 5. 14. Peters title of head oppugned. 2. 17. 8. his pride in assuming power ouer Councels. 2. 20. 4. an Innouation. ib. §. 5. 6, &c. S. Cyprian an aduersarie vnto i [...]. 2. 21. 3. &c. oppugned by the Greeke Church in the dayes of P. Victor. 2. 22. 1. &c. not confirmed by Irenaeus. 2. 23. his infallibilitie vainly pretended by the example of the Priest of the old law. 3. 15. 3. Popes iudgements contradictory among themselues. ib. §. 4. when, and who first challenged Appeales to Rome. 4. 8. their sole infallible iudgement, an Innouation 4. 19. 3. cases reserued to them, an Innouation. ib. and Appeales from sorreine Churches. ib. and their pretended power ouer Princes, &c. Innouations. 4. 19. 4. their exaction of tribute, due from them to the Emperor, wrought by craft. ib. their election anciently co [...]firmed by the Emperor, &c. ib. the kissing of their fiete, an Innouation. ibid. their relinquis [...]ing of preaching, their principall function, an Innouation. ib. §. 5. their name (Pope) once common to other Bishops. 4. 19. 1. their Papall prim [...]cie not established by Scripture. 5. 26. 1. &c. (See beforein the Ind [...]x of Scriptures) and in the word Antichrist. Pope Al [...]xander his Innouation in mixing water with wine in the Eucharist. 2. 4. vlt. Anastasius the 2. a Nestorian. 5. 24. 1. Boniface the 3 first called vniuersall Bishop. 1. [...]. 29. and 4. 11 2. and 4. 19. 1. the first promoter of Cardinals. ibid. §. 2. his Innouation about the head of the Church. 4. 11. 1. Boniface the eight, the first father of Indulgences. 1. 2. 20. Pope Celestine a Nestorian. 5. 23. 2. Celestine the third, his error. 5. 24. 3. Clement celebrateth the Iubilee euery 60 yeare. 4. 25. Gregory the great, see aboue at the letter G. Gregory the seuenth, alias Hildebrand, the first Pope that tooke arms against the Emperour. 1. 8. 1. & 4. 14. 4. Honorius the third authorizeth the adoration of the hoast. 4. 29. 3. Pope Honorius a Monothelite. 5. 24. 2. Innocentius the first, his errour. ib. §. 1. Innocentius the fourth, first graced the Cardinals with the red hat. 4. 19. 2. Pope Innocentius an Innouator in Transubstantiation 4. 10. 3. &c. Iohn the second, first intituled Beatissimus. 4. 19. 1. Iohn the two & twentieth, his error. 5. 24. 3. Popes monsters. 2. 5. 13. Iohn the three and twentieth a Sadducee. 5. 24. 3. Pope Iulius his claime doth not proue the primacy. 2. 20. 1. Iulius the second, why he let his beard grow long. 4. 19. 5. Leo Magnus how far called vniu [...]rsall Bishop in the Councell of Chalcedon. 2. 18. 2. Leo the second condēneth Pope Honorius for an hereticke. 5. 24. 2. and is therefore reiected by Bellarmine. ib. Leo the third, the fi [...]st knowne Pope that canonized a Saint. 2. 12. 7. and 4. 25. Leo his claime of primary. 2. 18. 1. repugned in his time. ibid. Pope Liberius an Ar [...]ian. 5. 24. 1. Marcellinus an idolater. ibid. Pope Nicholas his Innouation in the question of Transulstantiation. 4. 14. Paulus the fourth, tollerateth stewes. 5. 9. 5. Pope Sabinian burneth S. Gregory his predecessors bookes. 1. 1. 3. Pope Sixtus buildeth a Stewes in Rome. 1. 2. 36. Pope Stephen resisted by the Councell of Carthage vnder S. Cyprian, in the case of Appeales. 2. 21. 3. &c. Pope Sy [...]ictus his Innouation, [...]y imposing an absolute law of single life vpon the Clergie. 4. 9. 1. &c. he and Iouinian i [...]iurious to wedlocke. ib. §. 5. Pope Victor his opposition to the Greeke Church. 1. 9. 2. his claime of primacie. 2. 22. he is resisted by the Asians about the obseruation of Easter. ibid. §. 2. Sharply reproued by Irenaeus. ib. his Innouation in claiming authoritie ouer other Churches. 4. 7. 2. Pope Zepherine a Montanist. 5. 24. 1.
- Pouertie of spirit, what. 5. 4. 2.
- Prayer of the Church in a knowne tongue prof [...]ssed by remote nations. 1. 12. 3. and by the Iewes. 3. 16. 2.
- Prayer for the dead obiected and answere [...]. 2. 8. 1. &c. how that of prime antiquitie diss [...] reth from the now Romish. ibid. §. 2. which cannot be proued out of Dionysius. ibid. §. 3. not Catholicke in the daies of S. Augustine. ibid. §. vlt. nor proued out of the new Testament. ibid. the question discussed. 4. 12. 1.
- Priest of God in the old law maried. 2. 1. 5. and 4. 9. 2. the Romish Priests m [...]mento at the sacrifice of the Masse. 2. 7. 15. shauing their heads, an Innouation. 4. 28. 1. See Clergie.
- Primacy of order, not of Iurisdiction giuen to the Bishop of Rome. 1. 2. 28. and 2. 17. 2. See Pope.
- Priuate confession. See confession.
- Proculus his heresie concerning the power of Baptisme. 5. 18. 3.
- Prophesies as obscure riddles vntill they be fulfilled. 2. 5. 2.
- [Page] Protestants, although disunited from the Church of Rome, stand in the state of saluation. 4. 2. 8. their liues. 4. 4. 2. they haue more Catholike communion then the Romanists. 4. 2. 10. Protestants which go vnder the name of Waldo, Wiclesse, Luther, not much different in profession. 4. 29. 1. how much time they yeeld to the truth of Antiquity. 4. 30. 4. they are vniustly charged with old heresies, from which imputation they are discharged by the testimonie of their Romish Aduersaries. 5. 1. &c. See the word, Heresies.
- Purgation of innocencie by the Sacrament, an Innouation. 4. 23. 1.
- Purgatorie. 1. 2. 12. not proued by Scriptures. ibid. §. 13. no article of ancient faith. §. 14. Fathers testimonies wrested for proofe therof. §. 15. and Scriptures. §. 13. it is founded vpon vaine apparitions from the dead. §. 16. 17, &c. denied by the Grecians. §. 14. and 1. 12. 1. not euinced from the ancient custome of oblations for the dead. 4. 12. 4. when this doctrine first budded. ibid. which is an Innouation. 4. 23. 1.
- RAbbins of the Iewes, R. Ioseph, Ben-gorion, R. Simeon, and others. 3. 3. 2. See Iewes.
- Reall presence how professed by Protestants. 2. 2. 1. See of this in Eucharist, Sacrifice, and Transubstantiati [...]n.
- Relicks and their abuses. 1. 2. 27. false relickes suggested, and worshipped by some Romish. ibid. the heresie of Vigilantius herein. 5. 2. 1. the Protestants d [...]ctrine. ib. §. 5. is consonant to the ancient Fathers. ibid. See Saints.
- Remission of sinne, and the heresie of Ʋigilantius herein. 5. 5. 1. the Protestants doctrine. ibid.
- Reseruation of the Sacramēt how a superstitious Innouation. 4. 23. 1. the heresie of the Anthropomorphites herein. 5. 8. 1. See Eucharist.
- Reuelations. See Apparitions.
- Rocke in the wildernesse a figure of Christ. 2. 2. 25. by Rocke (Matth. 16.) Christ is signified and not Peter. 1. 17. 3. &c. See the Index of Scriptures.
- Rome, whether the seate of Antichrist. 2. 5. 8.
- Romish Church. See Church.
- Romish heresies. See heresies.
- SAbellius▪ and Seruetus their heresie against the blessed Trinitie. 5. 19. 1.
- Sabinian. See Pope.
- Sacraments, their number. 1. 7. 2. and 2. 26. 4. &c not alterable from their first institution. 2. 4. 5. the Church can institute no new ones. 2. 7. 9. the name improperly vsed of the Fathers. 2. 26. 4. Romish Sacraments of Confirmation. Marriage, Extreme vnction, and manner of Absolution, Innouations. 4. 21. the sacramentall language of Fathers. 2. 2. 16, &c. See more in Baptisme, and Eucharist. &c.
- Sacrifice. 1. 2. 5. not taught by S. Gregory. ibid. §. 8. the obiectors of it answered. 2. 7. 1, &c. the Sacrifice of Melchizedech. ibid. §. 2. Protestants herein diss [...]nt not from Antiquitie: proued by the fathers language. ibid. §. 6. and by the instance of the Romanists. §. 8. Romish Sacrifice confuted by Scripture. §. 9. not euinced from any action of Christ. §. 11. Romish contradictions therein. ibid. Sacrifice of the Masse not propitiaetorie: proued by many confessed consequences. §. 12. &c. Romish superstition concerning the Priests portion. §. 15. Idolatrie therein. §. 17. the Romish supposed Sacrifice an Innouation. 4. 23. 1. See more in the words Eucharist, Masse, Transubstantiation, &c.
- Saints departed not to be inuocated. 2. 12. 1. not inuocated in the old Testament. ibid. §. 2. 3. how an Innouation. 4. 25. their canonization of new Saints by the Pope. 2. 12. 7. an Innouation. 4. 25. whether the Saints know our Prayers. 5. 2. 2. the burying of their bones. ibid. §. 5. See more in Inuocation.
- Satisfaction. 1. 2. 23. Romish sati [...]faction confuted by Romanists. §. 23. the right sence of it ab. Satisfaction penitentiall. 2. 15. 1. obiections from Fathers satisfied. §. 2. Romish declination from Antiquitie therein. § 4. &c. Romanists perplexed thereabout. §. 7. satisfactorie contrition. §. 9. Protestants doctrine more safe herein. §. 10. satisfactorie merit derogatorie to Christ. ibid. §. 8.
- Scriptures their publike vse. 1. 5. 1. their sufficiencie. ibid. adored by Fathers. 2. 25. 11. ancient heretikes did not vse to appeale vnto them solely. §. 12. their sufficiencie confirmed by Romish Aduersaries. §. 13. the Canon of the old Testament iustified by the obiected Iewes. 3. 1. 2. faithfully preserued by them. their certaintie collected from the apostasie of the Iewes. ib. they haue not bene corrupted by thē. 3. 16. 3. their publike vse allowed by God vnto the people of the old Testament. 3. 16. 3. Innouation Romish in their Canon. 4. 18. 1. their integreitie 2. 25. 12. and 5. 19. 2. wrested for [Page] proofe of Pur [...]atorie. 1. 2 13. anciently comm [...]n, and indifferently read of all. 4. 18. 4. negatiue reasoning from them. 2. 4 5. and 2. 7. 9. many Scriptures wherein the Romanists are not consonant vnto themselues. 5. 26, &c. whether they or Protestants are more directed by them. ibid. §. 1.
- Sergius, [...]lias Os por [...]i, the first Pope that chang [...]d his name. 4. 19. 1.
- Seu [...]n (the number) vsed in Scriptures as well in the euill, as good part. 3. 19. 4.
- Simo [...]ians, and Eunomians their heresie. 5. 16. [...], &c.
- Sinn [...]s called ven [...]all, which are grosse transgressions. 1. 2. 1 [...]. whether contrarie to the law of God. 5. 22 4. the heresie of the heresie of the Nouatians [...] sinne. 5. 5. 1. and of [...] equalling all [...]. 5. 11. 3. to teach th [...]t all are mortall, doth not implie an equ [...]li [...]i [...]. ibid. §. 5. when sinne is said to reigne. 5. 18. 3. the heresie of the Pelagians de [...]ing originall sinne. 5. 22. 1. &c. the distinction of morta [...] and veniall wherein confutable. ibid. §. 4.
- Single life of the Clergie. See Clergie.
- Sixtus. See Pope.
- So [...]men, and Socrates the historians giuen the lie by the Romanists. 2. 14. 4.
- Stewes and Concubines allowed. 1. 2. 36. erecte [...] by Pope Sixtus. 4. 20. Stewes of Rome, 5. 9. 5. a Pag [...]sme. i [...]i [...].
- [...] of Princes to the Pope an Innouation. 4. 1 [...]. 4.
- Supper of th [...] Lord s [...]metim [...]s called a sacr [...] fice. 1. 2. [...]. Protestants tra [...]ced in their m [...]nner of receiuing it. 2. 2. 26, &c. Se more in Eucharist, Sacrifi [...]e and Transubstantiation.
- Sufficienci [...] of Scriptures. See Scriptures.
- Syricius. See Pope.
- TAble of the Lord vnproperly called an Altar. 2. 5. 7.
- Temple of God (2. Thess. 2.) how to be vnderstood. 2. 5. 7. Temple of I [...]rusalem not to be builded againe. ibid. the renting of the [...]eile of the Temple, what it b [...]tokened. 3. 15. 1.
- Thalm [...]d of the Iewes blasphemous. 3. 3. 1. and 3. 8. 6.
- Tobie the booke. 3. 7. 1.
- Traians soul [...] whether freed from hell by the prayers of S. Gregory. 3. 19. [...].
- Traditions vnwritten. 2. 25. the state of the question. ibid. §. 1. oppugned by Fathers. §. 3. Fathers obiected herein satisfied. §. 4. to 10. Traditions abrogated by the Romish, in their opinion, Apostolicall. ibid. §. 10. the Protestants doctrine more safe in this question. §. 12 Iewish Traditions obiected. 3. 8, &c. their doct [...]ine thereof condemned by Christ. ibid. §. 4. Iewish Traditions ridiculous. ibid. §. 7.
- Translation Romish corrupted, and to be corrected by the ori [...]inall. 3. 16. 3. the Protestants more safe in theirs than the Romanists. ibid. Vul [...]ar, so called▪ not S. Hieromes. 4. 18. 2. corruptly translated, and differently from the originals. ibid. §. [...].
- Transu [...]stantiati [...]n. 1. 2. 6. how taught of the Grecians. 1. 12. 1. an Article of faith in the Church of Rome. 2. 2. 1. confuted by some Fathers. ibid. §. 10. their speeches in this Sacrament equally discerned by vnderstanding their language. 2. 2. 14, &c. Protestants doctrine pr [...]ued more safe, by many arguments. ibid. §. 18, &c. contradictions of the R [...]mish D [...]ctors about it. §. 21. and in the doctrine it selfe. §. 22. idolatrie therein. §. 23. Transu [...]stantiation n [...]t proued from that Scripture (this is my bodie. §. 24. Fathers obiected for it answered. 2. 2. 2. the doctrine hereof among the Iewes. 3. 14. 1. w [...]n first innouated. 4. 10. 1. and 4. 22. whe [...] first made an Article of [...]. 2. 2. 29. and 4 22. See Sacrif [...]e▪ [...]ucharist, &c.
- Treasure spirituall in the Church of Rome, what. 1. 2. 21. the truth there [...] of by some Rom [...]ists, ibid and deni [...]d [...]atly by others. ibid. §. 23
- [...] cites their heresi [...]. 5. 20.
- VAlentinian the Emperor dying vnbaptized, yet iudged saued by the Fathers. 2. 13. 6
- Ʋbiquitie yeelded vnto the Saints, by a Romanist. 3. 19. 3
- Ʋestments allowed in the Church. 1. 3. 5. their mul [...]iplic [...]tion in the R [...]mish Church an abuse. ibid.
- Ʋictor. See Pope.
- Ʋigilanti [...] his heresie conce [...]ning the inuocation of Saints, and worship of their [...]elicks. 5. 2. 1. and §. 3. and concerning monasticall pouertie. 5. 4 and in the case of the single life of the Clergie. 5. 9. 1. &c.
- Ʋirgin Mary idolatrously equalled by the Romanists, in their worship, with God▪ 2. 12. 10. [Page] blasphemously inuocated. ibid. §. 11, &c. her supernaturall Conception, and Assumption, an Inn [...]uation. 4. 26.
- Vision of Macchabaeus. 3. 7. 2.
- Vnction extreme not directly euinced out of Scripture. 2. 25. 12. no proper Sacrament. 2. 26. 5. but a confessed Innouation. 4. 21.
- Vnion of Christ with vs, what. 2. 2. 6.
- Vnitie of saith in difference of ceremonies. 1. 3. 2.
- Vniuersitie of Paris what oath it ministreth to the Doctors of Theologie. 1. 5. 2.
- Vow of single lif [...]. See the word Clergie. Vow of perfection. 1. 2. 38. Vowes how farre all [...]wed of Protestants. 2. 1. 2. who herein dissent fr [...]m the Lampetians. ibid. Vowes not prescribed by Christ. 1. 2. 38. and 2. 1. 2. the aberration of the R [...]manists herein from Antiquitie. 2. 1. 4, &c. Matrimonie after a vow. ibid. § 6. vowing to the blessed Virgine, 2. 12. 11. the Iewish doctrine herein. 3. 11 1, &c. votaries exhorted rather to marrie than burne. 1. 2. 35.
- [...] Pope reduceth the Iubilee vnto euerie thirtieth yeare. 4. 25.
- VVAles. See Brittons of Wales.
- Wedlocke why ord [...]ined. 2. 1. 4.
- Women forbidden by Antiquitie to baptize. 2. 13. 9. their Ecclesiasticall functions an heresie in the Peputians. 5. 18. Women do excommunicate in the Church of Rome. ibid. §. 2.
- D. Whitakers testimonie wron [...]ed. 5. 25. 6.
- B. Whitgift his inference obiected and answered 2. 28. 2. &c.
- Whores not allowed in Israel. 1. 2. 36. and 5. 9. 5. publikely tolierated in Rome. ibid.
- XAuerius. See Iesuite.
- [...]enatas his heresie c [...]n [...]erning the worship of Images. 5. 3.
- YOng-man (in the Gospell) wh [...]ther he had kept all the command m [...]nts. 5. 4. 3.
- ZEpberine. See Pope.