Popish Glorying in Antiquity Turned to their Shame, Chapter 3

Popish Glorying in Antiquity Turned to their Shame · Chapter 3

p. 46CHAP. III. Hovv they reject Them all, when They make not for them, altho consenting in one: And first, In doctrinall points of Fayth.

BELLARMINE answering to Hermannus in the matter of Traditions, Bell l 4 de verbo, c. 7. §. ad ….layeth this as a ground; Etsi enim erraverint aliqui patrum (sayeth hee) in quibusdam dogmatibus, nunquam tamen omnes simul in eodem errore convenerunt proinde cum ostendimus omnes convenire in Traditionibus non scriptis asserendis, satis efficaciter probamus in eo illos non errasse: that is, Albeit some of he Fath…rs hauehave erred in some points of fayth, yet they never agreed all in anie one errour: there…ore when wee show, that they all agree for the est…blishing of vnwritten Traditions, wee p…oue sufficientlie, that they erred not in that.Sal…. I…s. in 1 Ioh. 3. disp. 25. §. tertio.1 John 3 Salmeron yet commeth nearer, p. 47and sayeth, Non sunt improbanda veterum testimonia, quando omnes, vel fere omnes, in unam sententiam conveniunt, vel in uno aliquo Scripturae loco interpretando concordant, quia tunc Patres certissimum & inevitabile reddunt argumentum veritatis catholicae, & certae ac legittimae interpretationis: that is, The Testimonies of the Fathers are not to bee rejected when they all, or almost all, agree in one opinion, or in the exposition of any place of Scripture, because then the Fathers giuegive a sure and inevitable argument of catholick veritie, and of a sure and lawfull exposition of Scripture.

And yet how they deale with Antiquitie in this point, let these particulars heereafter declare.

FIrst, in the freeing of the Virgine Maries owne conception,Bell. de amiss. gratiae l. 4. c. 15 §. a… hac. from all originall Sinne, Bellarmine is so resolute a decreeter, that hee sayeth, Altho there bee sundrie amongst the Catholicks that count it the surest trueth, That except CHRIST alone, none was ever conceived without originall sinne: yet seeing the Councell of Trent hath decreeted otherwise, hee concludeth, That whosoever believeth p. 48the contrarie, Inter Catholicos (sayth hee) non sunt numerandi: that is, They are not to bee numbred amongst Catholicks.

And yet beholde, Ex hoc loco, (Rom. 5.12. In qu… omnes peccarunt) Sancti omnes (sayeth Canus) uno ore asseverarunt beatā Virginem in peccato originali conceptam fuisse: Ca…us loc. tl. col. l. 7. c. 1. num. 1. §. Sancti ….that is, Out of this place (Rom. 5.12. In whom all hauehave sinned) THE WHOLE holy Fathers with one mouth affirme the blessed Virgine to hauehave beene conceived in originall sinne. Therefore wee see that neither doe the Romanistes now holde that, which with one consent the Fathers helde of olde, nor are they accounted good Catholicks, who now belieue the same which they before professed.

This selfe same agreement of all the Ancients, most clearlie witnesseth their great Master of Sentences,Lombard. l. 3. dist. 3. saying, Of the Flesh which CHRIST assumed in the Wombe of the Virgine, Sane dici potest, & credi oportet, Iuxta Sanctorum attestationis convenientiam, ipsam prius peccato fuisse obnoxiam sicut reliqua Virginis caro. Sed Spiritus sancti operatione ita mundatam ut ab omni p. 49peccati▪ contagio… … uniretur verbo ▪ that is, Surely it may bee sayde, and must bee believed, according to the Testimonie of the Saincts, agreeing all in one, that it was at first subject to Sinne, (to wit, that where-of Christ took… His humanitie) as the rest of the flesh of the Virgine but there-after, that it was so cleansed, by the operation of the holy Ghost▪ that being fred from all Contagion what-so-ever of Sinne, it might bee so vnited to the Word.

The same Consent of Fathers, confesseth lykewyse Salmeron:Salmeron… in Rom. 5. disp. 5….Rom 5 but yet, how would this Iesuit escape▪ Respondem…s ex Augustino, &c. We answere (sayeth hee) out of Augustine, and the doctrine of S. Thomas, That a Reason taken from Authoritie, is infirme. Also: Agaynst this Multitude which they object, wee answere (sayeth hee) out of God's word, Exod. 23, Thou shalt not follow the judgement of manie, to depart frō the Trueth. For when the Donatists gloried in the multitude of Authors, Augustine answered, That it was a token of a cause▪ destitute of the strength of Trueth, which leaned to the sole authoritie of a multitude who might e…re, (sayeth hee.)

Now how deep this Point drawes, wherin Poperie avowedly opposes it p. 50selfe agaynst all Antiquitie ▪ in equalling the Virgine Marie, even with CHRIST Him-selfe, let Bernard, in his 172 Epistle, and their owne S. Thomas testifie, whose mynde the fore-named Salmeron in these words doeth expresse,Salm. in Rom. 5. Disp. 49.Rom 5 saying, Privilegium hoc Thomas quasi nimis excelsum Virgini denegavit, putans per illud adequari Christo: that is, S. Thomas denyed this Priviledge to the Virgine, as too high; thinking it an equalling of her, even to CHRIST Him-selfe. And yet this blasphemous Doctrine is not onlie generally helde by Romanists ▪ but decreed, as a matter of Fayth, Concil. Basil. sess. 36. appendix 5. sess. con…l. Trid.in their Councell of Basill, and confirmed in Trent.

Wherefore, we may say▪ as Bellarmine formerlie sayd in the matter of Traditions, when wee show, that all the Ancients agree, in affirming, that the Conception of all Men & Women what-so-ever, (except Christ alone) is not without Originall sinne: Therefore we may conclude (vsing his owne wordes) Quod s…t… efficati…er probamus In eo illos non errasse: that p. 51is, That wee proue sufficientlie enough, that in this … they …o-wyse erred: And consequently, that the contrarie Doctrine, and Decree there-vntounto, is al-to-gether Erronious ▪ & that Church which maintained the same, is vnavoydably hereticall, as the mouth also of that holie Father, Augustine most clearly with vsus pronounceth saying,Aug. lib. 5. contra Iu…an. c. 9. & de fide ad Petrum, c. 26. Si absque dubio cara Christi, non est car… …, sed … carni …eccati, quid … intelligamu… … excepta omnem, raliqua… … carn…m essa pectati▪ & quisquis hoc …gat, det…standus hereticus …. That is, If without doubt the flesh of Christ as not sinfull flesh; but … onelie to sinfull flesh, what resteth to bee, vnderstood, but that it onlie being excepted, all other humane flesh is sinfull … and who-so-ever denyeth this, hee is found to bee a detestable Hereticke.

The second Point, concerning Worship of Images, wherin Poperie opposeth it selfe palpablie against all Antiquitie.

SEcondlie, concerning the Worship of Images at their Polydorus Virgilius p. 52testifieth,Polyd. Virg. lib. 6. de invent. rerum, cap. 13. That all Antiquitie, in one Voyce, abhorred anie such thing: Nam imaginum c…ltum (sayeth he) n…n modo nostrae Religionis exp…rtes, sedteste Hieronim…, … veteres sancti patr…s damnabant obmetum idol…ta…riae, qua nullum execrabilias s…lus esse pot…s… : that is, For not onelie those that are not of our Religion, but as S. Ierome testified, almost all the ancient holy Fathers, condemned the worship of Images, for feare of Idolatrie, than … there can bee no more an …cursed Villanie.

Hence it was, that all adoration of Images, what-so-ever, was condemned as Idolatrous, both in the East, in that famous Councell of Constantinople, of 338 ancient Bisshops, conveaned in the yeare of God 754; as also in the West, in that famous Councell of Frankford, vnderunder Charles the Great, holden by the Fathers and Bishops of Italie, France, and Germanie, in the yeare of God 794.

And vvhat vvas the Doctrine vvhichwhich the verie papall Sea it selfe p. 53did hold in the 600 yeare of Christ before that,Greg. lib. 9. epist. 9. let Pope Gregorie his Letter to Serenus, Bishop of Marsils, testifie; vvilling him, how-so-ever Images were to bee tollerated for instruction, to bee in Churches, yet that hee should suffer them by no means to be adored, or anie wise worshipped. The Reason where-of hee giveth, is this, Quia omne manufactum adorare non licet, quoniam scriptum est, Dominum Deum tuum adorabis, & Ipsi soli servies: that is, Because it is not lawfull to worship anie thing that is made with hands, in respect it is written, Thou shalt worship the Lord, thy God, & Him onlie shalt thou serue. Where we see Dulia, or religious service, which is the most inferiour sort of popish worship, forbidden to Images, by a Pope him selfe.

But how crosse to this ancient Pope's direction, is the new Papall prescription, let the wordes of the Roman… Catechism…, set out by the command of the Councel of Trent to all men notifie, declaring, That p. 54Images of Saincts are put in the Churches, Cateches. Rom. part. 3. cap. 2. sect. 14.as well that they may be worshipped, as for instruction▪ that people being admo…ished by their example, may conforme them selues to their lyfe and manners.

Yea, not onlie in Gregorie's tyme were they forbidden to bee worshipped, but by an vniforme consent of ancient holie Fathers, conveaned in the Councell of Eliberis, holden Anno 310,Co…cil. …. lib. cap. 36. for feare of Adoration that might ensue, they were forbidden to bee put in Churches at all. And therefore Epiphanius, who lived there-after,Epiphan. Epist. ad Iohan. Hierosolym. tom. 1. operum Hieron. epist. 60. in Anno 390, finding a Vayle where-on was paynted the Picture of Christ, or some Sainct, in a Church at Anabl…t…, hee rent the …ame in pieces, and wrote to the Patriarch of Ierusalem (within whose bounds it was) showing that it was agaynst the authoritie of Scripture, and repugnant to Christian Religion, to … or suffer any such Wayles, or Images to be … Churches.

Therefore it was lykewyse, when p. 55Adrian the Emperour had commanded,Lamprid…is, in vita Alexandri Severi. that▪ Temples should be made in all Cities without Images, that strayght-wayes it was presentlie conceited, & rumoured, that he did prepare those Temples for Christ. The reasō was, because the ancient Christians had no Images in their Churches. Of whome when it was demanded by the Gentiles, why they had no Images? Minutius Foelix gaue them this answere,Minutius Foelix, in Octavio. What Image (sayeth hee) shall I make to God, when man him selfe, if thou rightly judge, is God's Image?

Yea, such was the more carefull warinesse yet, of the ancient Fathers, to prevent Idolatry, that they would not hauehave the Images of God nor His Saincts, so much as set vp in private houses. To which purpose was that speach of the foresaid Epiphanius ascribed vntounto him in the Councell of Constantinople, Epiph. citat. a Concil. Constant. in act. 6. to…. 5. Concil. Nicen. il.saying, HaueHave this in mynd, belo…ed, Sonnes, not to bring Images into the Church, … Churchyards, … places of the …, p. 56not into an ordinarie house; but alwayes carrie about the rememberance of God into your hearts: for it is not lawfull for a Christian man to bee carried in suspense by his eyes, and the wandring of his mynde.

Nay, in the ancientest and best …ymes, some would not so much as admit the Arte of making Images, to be amongst Christians, being so jealous of the danger that might ensue of their vnfit location, and illicite adoration: vvhichwhich made Clemens Alexandrinus to say,Clem. Alexan. Protreptie. ad …. We are playnlie forbidden (sayeth hee) to exercise that deceitfull Arte.

And yet to what height both of Impietie & Impudencie, agaynst all Antiquitie, is Popish doctrine arisen vntounto in this point, let their own wordes testifie.

First, that the same worship is due to the Image, which is due to that which it representeth, so teacheth S. Thomas of Aquin, and their S. Bonave…e?Aquin. 5. pa… …est. 25. and therefore, that the highest degree of divine worship, p. 57which is Latria, is due to anie Image of Christ. And that this is not the doctrine of the forenamed, or of a few, but the constant doctrine of Romane divinitie, thus testifieth Azorius the Iesuit, Azorius institut. moral. tom. 1. lib. 9. cap. 6.It is the constant judgement of Divines (sayeth he) imaginem eodem honore & cultu honorari & coli, quo colitur id cujus est imago: that is, That the Image is to be honoured, and worshipped, with the same honour and worship, where-with that is worshipped, where-of it is an Image.

Secondlie, Per se & proprie s…t v…nerandae, (sayeth Bellarmine) it a utipsae cerminum & venerationem, ut in se considerantur, & non solum ut vicem gerunt exemplaris: that is, By them selues, and prop…rlie they are to bee worshipped; so that they themselues doe limit the worship, that it goeth not farder, as they are considered in them selues, and not onlie as they supplie the roome of that which they represent. Than which Position, never anie was ever more blasphemous, nor taught more grosse Idolatrie. And yet, lest that it should p. 58seeme to bee Bellarmine's, or the mynd of a few,Pet. de Cabrera, in 3. part. Thoma, q. 25. art. 3. disp. 2. num. 32. Frier Pedro de Cabrera, a great Divine in Spayne, telleth vsus, that it is, Communis Theologorum conclusio: that is, The common conclusion of the Romish Divines.

The third Poynt, where-in avowedlie Poperie rejecteth Antiquitie: to wit, in placing their consecration of the Eucharist, in the words, Hoc est corpus meum.

THirdlie, the Arch-bishop of Caesarea, Archiep. Cas. lib. 1. f. 115.in his Booke of the necessitie of amending Schoole Theologie, dedicate to Sixtus 5, sayeth, that it is the doctrine, Omnium Orthodoxorum, tum Graecorum, quam Latinarum, per verba sacrae orationis fieri consecrationem: that is, That all the Orthodox Fathers, both Greeke and Latine, holde, that Consecration is made by the words of holie Prayer. And yet all Papists refusing this Verdict of Fathers, affirme it to bee onelie by these words, Hoc est corpus meum.

p. 59The fourth Poynt, concerning Limbus Patrum: and for probation there-of whether it was Samuel truelie, who appeared 1 Kings 28, us. Bellarmine holdeth, agaynst the most cōmon consent of venerable Antiquitie.

LAst, when the consent of Fathers is particularlie adduced agaynst Bellarmine, both Greeke and Latine, to infirme his proofe of Limbus Patrum, out of 1 Kings 28; they affirming, that it was Satan that appeared to Saul, and not the Prophet Samuel; thus disdaynfullie doeth hee reject their harmonie,Bell. lib. 2. de Purg. cap. 6. §. respond…. saying, His non …bstantibus, …enendum est vere Smith elis animain fuisse: that is, Notwithstanding that all those Fathers say so, it is to bee helde, that it was truelie the soule of Samuel who appeared. I omit how Bellarmine showeth, that in the matter of Marriage, Bell. lib. 1. de Matrim. c. 7. §. ex quo.their Canus did holde an opinion, both singular & new, agaynst all Antiquitie: wherfore hee concludeth, that Canus opinion must bee altogether false: or else it should folow that in a most weightie p. 60poynt the whole Church assuredlie had for manie Ages …rred. As also how Gropperus, Bell. ibid. c. 20. § respond….another of their number, in the same matter of Matrimonie, dissented from all Antiquitie.

Wee see then, howe consonant to their Practise, is their Thrasonick… Bragging, who sayeth, Nos Patrum doctrinam non aliqua ex parte admittimus, alia repudiamus, sed integram amplectimur: that is,Durie resp. adv. VVhi…ak. f. 125. (sayeth Durie) We… admit not the doctrine of the Fathers in one poynt, and reject the same in another, but whollie embrace all that they holds. Or as Campian sayth,… oratione 5. Tenemus integra horum volumina: that is, Hee keepe vsus close, by their whole W…ytings. Ethos magistros à De… dat…s in omnibus audiunt Catholici, Costeri …chirid. in praef. antithes. 9.sayeth Costerus: that is, The Catholicks hearken vntounto them in althings, as to Masters given vntounto them from God. Beeing here-in no lesse impudent, than was the Hereticke, Dioscorus, vvho dissenting most clearlie from the Orthodox Fathers, yet hee vttered these wordes most peartlie p. 61and perverselle,Concil. Chalced. act. 1. pag. 97. edit. Rom. in the Councell of Chalcedon, saying, I am cast out with the Fathers, I defende the doctrine of the Fathers, I transgresse them not in anie Poynt.

Secondly, How the Romanists reject the Fathers, consenting in one, in exposition of Scripture, as formerlie hath bene showne they doe in doctrinall points of Fayth.

VALENTIA declareth,Valent. in ana…lys. fid…. lib. 8. cap. 8. sect. 2. that their Councell forbiddeth expresselie, to expound Scripture agaynst the vniforme consent of Fathers, as beeing altogether infallible and sure. The reason where-of,Canus loc. Theol lib. 7. cap. 3. … 10. Canus doeth giuegive, Quippe cum Sanctorum omnium sensus, Spiritus sancti sensus ipse sit: that is, To wit, Seeing the meaning of all the holie Fathers, is the meaning of the holy Ghost him selfe (sayeth hee.)

And yet, what the Popish practise p. 62is heere in, let vsus by a few Examples beholde.

First, in the interpretation of that place, Rom. 5.12. In whom al ha… sinned, the whole Aūncientes, vvith one mouth,Can. loc. Theol. lib. 7. cap. 1. num. 1. …. Sancti. (sayeth Canus) affirme the blessed Virgine, to hauehave beene conceived in Originall sinne and so all agree, that by the word [All] the whole race of Adam ▪ are included, that ever were procreated betweene Man and Woman. But the Romanists will no-wyse acqulesse to this exposition, because they vvill hauehave the Virgin Maries conception without originall sinne; and …o, contrarie to the exposition o… all the Fathers, will hauehave her excluded.

Where also it is to be noted, that seeing no Graduate in Divinitie is promoted in Paris, without giving a solemne Oath, to mayntayne this Priviledge of the Virgine Marie: and that this Text, and exposition there-of, is close contrarie there-to, as also to that Ordinance of their p. 63owne Councell, for exposition of Scripture, according to the vniforme consent of Fathers. Therefore it will clearly follow, that they sweare both to impugne Scripture, Veritie, as also consenting Antiquitie, together with their Popes and his Councells authoritie.

Stella in lyke manner, expounding the 21 verse of the 10 chapter of Luke, saith, All the Expounders, whom I could commonlie see, eyther of ancient holie Doctors, or of recent Divines, all these, and their Commentaries, declare▪ that the word confite…or, is not taken heere for Confession of sinnes▪ but for that (sayeth hee) which wee call Thanks-giving, Commending, or to blesse, &c. Notwithstanding this meaning of the…s can neyther agree with the wordes, nor could it ever satisfie anie-wyse my mynde.

Agayne, Maldonat, commenting on Matthew 26, 29, where our Saviour sayeth, I will not drinke hencefoorth of the fruite of the Vine, sayeth thus, Origen, Cyprian, Chrysostome, Epiphanius, Ierome, Augustine, Beda, Euthymius, p. 64and Theophilast; all these referre those wordes to Christ's blood, (or that which was so called in the Sacrament:) but I cannot be perswaded, (sayeth hee) that they can bee referred to the Blood of Christ. Because he (forsooth) would hauehave them vnderstood of the common Cuppe, before the institution of the Sacrament, to avoyde the force of this Testimonie agaynst Transsubstantiation.

In lyke manner, expounding these wordes for Papall Supremacie▪ Thou art Peter, Maldon. in Matth. 16.18.Matt 16:18and vponupon this Rocke I will build My Church, hee sayth thus of the interpretation of Fathers, expounding the Rocke, not to be Peter, but Christ Him selfe, or that Confession of Fayth, which was made of Christ. This meaning (sayeth he) of these words, seemes not to me to be the true meaning, which all other Fathers thinke to be so, whom ever I remember to hauehave read, except onlie Hilarie.

Also, for mayntaynance of the same Supremacie, commenting on the subsequent Verse, Neyther will I p. 65interpret (sayeth hee) that this which is spoken heere to Peter, is spoken also in the same sense to the other Apostles, Whatsoever thou loosest on earth, shall be loosed in Heaven, altho I see all Interpreters, except Origen onelie, to bee of that mynde.

More-over, commenting on Matth. 11, 13, which speaketh of Elias that was to come, meaning Iohn the Baptist, hee sayeth, Almost all the Fathers so expound that place, but this their exposition is not fit enough. And why? But because the Iesuit would hauehave Elias yet only to come, in the reigne and time of their conceited Antichrist.

Last of all,Maldon. in Matth. 19.11.Matt 19:11 expounding these words of Matthew, All men cannot receiue this Saying; after that he hath adduced the interpretation of the Fathers thereon, to be this, Non omnes praestare possunt, ut sint sine uxore, quia carent dono continentiae: that is, All men cannot attayne to this, that they may be without a wyfe because they want the gift of chastitie; hee concludeth, p. 66Sic fere omnes exponunt, quibus equidem ego non assentior: that is, Indeede almost all Interpreters so expound, with whome not-withstanding I doe not agree. And why? But because hee is a Pleader agaynst this Text, and the exposition of Antiquitie, for forced single lyfe, and the Vow of Continencie.

Agayne, in the exposition of the last Commandement,Bell. lib. 2. de Imag. c. 7. § perre. when Bellarmine hath adduced a number of Fathers, holding that Commandement, Thou shalt not covet, &c. to be but one entire Commandemēt, and not divisible in two, as the Papists make it, to make vp ten, confounding the first and second; for defence of their Imagerie, hee rejecteth al their judgements, as grosse and erronious.

Bell. lib. 1. de purg. c. 6.In lyke manner, when he hath adduced the expositions of all the Fathers, which they giuegive on that place of the Corinthians (1. Cor. 15.29.) where-by hee would establish Purgatorie, because they serue not for his purpose, hee roundlie therefore p. 67rejecteth them all, calling them haske, and both false and forced; and therefore taketh one of later Forgerie, more suteable to his mynde.

Agayne,Tolet. in Ioh. 7. a…t. 23.John 7 when Cardinall Tolet, in the exposition of Iohn 7, 37, hath adduced Chrysostome, Euthymius, and Theophilact, their agreement in one, yet this is his censure, saying, that their exposition is both forced and vnfit: and therefore hee professeth not to follow it anie way.

Last of all,Cajet. pref. in Pentateuch. thus sayeth Cardinall Cajetan, of the exposition of Scripture in generall, Let no man abhorre (sayth hee) any new sense of Scripture for this cause, because it disagreeth frō the ancient Doctors: but let him search more nearlie the Text, and coherence of Scripture: and if hee finde agreement, let him prayse God, who hath not tyed the exposition of Scripture, to the meaninges of ancient Doctors, but to the integritie of Scripture it selfe.

How-so-ever then Bellarmine braggeth of their syde, that they p. 68follow the consent of Fathers,Bell. lib. 3. de p…nt. c. 19 sect. hoc item. Also, Lib. 1. de Christo, c. 10. miti…. falselie imputing to vsus, that wee onelie followe our owne exposition; yet wee see heere-in, that it may bee justlie sayde vntounto them, that of the Poet, Mutato nomine de te, fabula narretur. Their owne Cardinall Baronius, Baron. annal. tom. 1. ad ann. 34. num. marg. 213.(besyde their fore-named practise) confessing clearlie, that al-be-it the holie Fathers, whom we (sayeth he) for their heavenlie learning, worthilie doe call, The Doctors of the Church, were evidentlie endewed beyond others, with the grace of the holie Ghost, yet in the exposition of Scripture, the Catholicke (that is, the Romane) Church, doeth not ever, and in all thinges, follow them.