The By-Way, Treatise · Section 8
SECT. VIII. The most generall pretended Traditions of the Romane Church, were vtterly vnknown to the Greeke Church, and want Antiquitie, Vniuerſalitie, and Succeſsion, the proper markes of true Traditions in the Roman Church.
TO examin the foundation of the Greek Church, let vsus look vp to the time of the Apoſtles, where wee ſhall finde S. Iohn writing to the ſeuen Churches in Aſia; Reuel. 1 11and Saint Paul ſending his Epiſtles to the Corinthians, to the Epheſians, to the Theſſalonians, all principall members of the Greeke Church. In theſe Churches, according to the doctrine of the Apoſtles, there is nothing that makes for the now Romane Faith and Doctrine, but rather againſt it: and that the Romaniſts may not vainely arrogate to themſelues the title of Catholike and Vniuerſall Church, (as if the whole Chriſtian Faith were confined to the Biſhop of Rome and his Dioceſſe) it is plaine and euident, that Saint Peter taught the word at Antioch, Saint Andrew in Greece and Muſcouie, Saint Iames in Iudea, Saint Iohn in Aſia, Saint Philip in Aſſyria, Saint Thomas in India, Saint Matthew in Aethiopia, Saint Thaddeus in Armenia, Saint Paul in all the countreyes from Arabia to Slauonia, St. Bartholomew in Scythia, Saint Simon in Perſia, Ioſeph of Arimathea in Great Britaine: and all theſe publiſhed the ſame Faith for ſubſtance which wee at this day profeſſe in the Church of England.
Looke vponupon the Greeke Church in generall:Terra Graecorum vndi que deſtinata eſt fides. Aug. Ep. 178. & Ep. 170. Saint Auſten tells vsus, From the land of Grecia, the faith into all places was ſpread abroad: and in particular, Saint Chryſostome tells vsus, The name of Chriſtians beginning first from the citie of Antioch, as from a ſpring, hath flowed ouer the whole world. And without doubt, that famous Citie in Greece gaue the firſt name and title to the Chriſtians, and therefore was called, Theopolis, Antioch.the Citie of God.
It cannot bee denyed, that the Easterne Church is before Rome in time, ſhee hath larger bounds, and multitudes of people, almoſt all the Apoſtolique Seas, moſt of the Patriarchs, ſeuen Vniuerſall Councells, the Syrian language wherein Chriſt ſpake, the Greeke, wherein the Scripture of the New Teſtament was written, and withall a perſonall Succeſſion, euen from the Apostles themſelues without interruption; and that which is knowne to the meaneſt Grecian, foreign.the words of Church, of Biſhop, of Prieſt, of Deacon, of Baptiſme, of Euchariſt, of Chriſtian, are al deriued from the Greekes, and proue that Religion came from them, from whom thoſe termes were borrowed. This doctrine is ſo true, that it inforced the Biſhop of Bitonto to profeſſe openly in the Councell of Trent. Eia igitur, Graecia Mater noſtra, cui id totū debet quod habet Latina Eccleſia. Conc. Trid. orat. Epiſc. Bitont.It is our Mother Grecia, vntounto whom the Latine Church (or the Church of Rome) is beholding for all that euer ſhe hath. And thus much touching the foundation of the Greeke Church. Now that we may the better diſcerne the Antiquitie of our Religion, and the Noueltie of the Romane, let vsus examine the Tenets of the Greeke Church, and by them wee ſhall diſcerne whether the Roman church hath continued viſible in that doctrine which ſhee now teacheth, and conſequently whether their pretended Apoſtolike Traditions hauehave Antiquitie, Vniuerſalitie, and Succeſsion in all ages.
Matthias Illiricus, being borne in Dalmatia, not farre from the confines of Graecia, and therefore may bee thought to be well acquainted with their orders, tells vsus: The Churches of Grecia, the Churches of Aſia, Macedonia, Miſia, Valachia, Ruſsia, Muſcouia, and Africa ioyned thereunto, that is to ſay, in a manner the whole world, or at leaſt the greater part thereof, neuer granted the Popes Supremacie, neuer allowed either Purgatorie, or Priuate Maſſes, or the Communion vnderunder one kind; wee may adde to theſe, Tranſubſtantiation, Prayer in an vnknowne tongue, Forbidding of marriage to Priests, and Popiſh Inuocation of Saints, (as it is now beleeued) were vtterly vnknown to the Greeke Church, and conſequently want Antiquitie, Vniuerſalitie and Succeſsion, the proper markes of true Traditions in the Roman Church. To examine them in order.
The Popes Supremacie] is a Tradition Apoſtolicall, and declared for an Article of Faith in the Romane Church; yet this Tradition wants Antiquitie, Vniuerſality and Succeſsion.
Nemo deceſſorū meorū hoc tam prophano vocabulo vti cōſueuit-Nullus Romanorum Pontificum hoc ſingula ritatis nomē aſſumpſit. Greg. lib. 4. ep. 76. & 80Touching Antiquitie,] Pope Gregorie 600 yeeres after Chriſt, profeſſeth publiquely, That none of his predeceſſors did euer aſſume that profane (Vniuerſall) title.
Touching Vniuerſalitie] Aluarez tells vsus, that Prester Iohn ſent vntounto him, to know why the Pope diuided the Churches of Antioch and & Rome, ſeeing the Church of Antioch was in a manner the chiefe, and head of all Churches,Cathol. Trad. pag. wherein St. Peter gouerned & dwelt 5 yeres. Whereunto when hee anſwered, they were obliged by an Article of their faith; hee replied; If the Pope would vſurpe ſo great a prerogatiue, as to command things vnlawfull, they would make no reckoning of it: and if by ſuch meanes their Abuna, (their Primate) would preſume ſo far, they would burne the copie of ſuch a command. In like maner Nilus Archbiſhop of Theſſalonica, tells vsus,Nilus lib. 1. de Primat. Papae. The Greeke Church, though it neuer denyed the primacy of Order to the Pope of Rome, yet their aſſumed predominance of authoritie it alwayes reſiſted.
Touching Succeſsion] Bellarmine himſelfe confeſſeth,Bell. in Praefat. de Rom. Pontif. The firſt who moſt earneſtly withſtood the Supremacy of the Biſhops of Rome, ſeeme to bee the Grecian Fathers: for ſince the yeere 381, they laboured to preferre the Biſhop of Conſtantinople, the three Patriarkes of the Eaſt, in the ſecond place next to the Biſhop of Rome; and this (ſaith he) may bee vnderſtood by the ſecond Generall Councell. And as in this Councell of Conſtantinople, there was a reſiſtance made againſt the power and iuriſdiction of the Biſhop of Rome: ſo likewiſe hee telleth vsus further, that in the yeere 451,Bell. ibidē. the Greeke Fathers not being content with their determination, laboured to make the Biſhop of Constantinople equall with the Biſhop of Rome: for in the Councell of Chalcedon, the Greeke Fathers decreed it, (but deceitfully) in the abſence of the Popes Legat, that the Biſhop of Conſtantinople ſhould hauehave the ſecond place after the Biſhop of Rome: notwithſtanding hee ſhould hauehave equall priuiledges with the other. Thus two generall Councells, the one conſiſting of 150 Biſhops, the other of 630, by the teſtimonies of the Popes Cardinall, oppoſed the Supremacie of the Biſhop of Rome, the which Supremacie (if in thoſe dayes) it had been receiued for an Article of faith, or a Tradition Apoſtolique, without doubt thoſe two famous Councels would hauehave ſubſcribed to it, without any reſiſtance or oppoſition to the vniuerſall Head of the Church. And that you may yet further know the Churches of Aſia, and Grecia, continued their Reſolution in this poynt,Conc. Florentinum. An. 1436. looke vponupon the late Councell of Florence, and there you ſhall obſerue,Paulus Aemilius Pantalcon. that Michael Palaeologus, by reaſon hee ſubmitted himſelfe to the Pope in that Councell, was hated of all the people while hee liued, and being dead, was forbidden Chriſtian buriall. And Iſidorus, the Archbiſhop of Kiouia in Ruſsia, Math à Michonia in Nouo Orbe Iewel. p. 411for that he began for Vnities ſake, to mooue the people to the like ſubmiſſion, was therefore depoſed of his Biſhoprick and put to death.
Thus the Popes Supremacie, wants Antiquitie, Vniuerſalitie, and Succeſsion, the proper markes of Romane Traditions, and conſequently can bee no Article of Faith, no Apoſtolique Tradition, as is pretended in this firſt poynt.
Purgatorie] is reputed a Tradition Apoſtolicall, and receiued in the Romane Church for an Article of Faith; yet this doctrine wants Antiquitie, Vniuerſality and Succeſsion.
Touching Antiquitie] Nilus Archbiſhop of Theſſalonica, profeſſeth in the name of the Greeke Church, that it could bee no Tradition Apoſtolicall: for (ſaith hee) Wee hauehave not receiued by Tradition from our Fathers, Nil. de Purgat. igne. C…th. Trad. q. 16.that there is any fire of Purgatory, or any temporall puniſhment; and we know that the Eaſterne Church doth not beleeue it. And amongſt other reaſons why Purgatory was not receiued by them,Marcus Epheſ in Graecorum Apolog. de igne Purgatorio ad Concil. Florentinum. they render this for one: that whereas their Fathers had deliuered vntounto them many viſions and dreames, and other wonders concerning the euerlaſting puniſhment (in hell) yet none of them had declared any thing concerning the temporary fire of Purgatory.
Legat qui velit Graecorū veterū Cōmentarios et nullum quantum opinor aut quā rariſsimè de Purgatorio ſermonē inueniet. Sed ne que Latini ſimul omnes at ſenſim huius rei veritatem conceperunt ne que tā neceſſaria fuit, ſiue Purgatorii, fiue Indulgentiarū fides in Primitiuâ Eccleſia at que nunc eſt Roffen A…t. 18 p. 496.Touching Vniuerſalitie] It is the confeſſion of Fiſher, their owne Biſhop of Rocheſter: Whoſoeuer will reade the Commentaries of the ancient Greekes, ſo farre as I ſee, he ſhall finde very ſeldome mention of Purgatory, or none at all: and the Latins (in the Weſterne Church) did not receiue the truth of this matter altogether, but by little and little; neither indeed was the faith, either of Purgatorie, or Indulgences ſo needfull in the Primitiue Church, as now it is. A ſtrange confeſſion of a learned Biſhop, that two principall Articles of Faith (viz.) Purgatorie, and Indulgences, were ſcarce knowne in the ancient Church, nor yet very neceſſary to bee receiued at all times, and of all perſons. Let it ſuffice, many poynts of the now Romane Religion were vtterly vnknowne to the Greeke Church, (which in the firſt ages did wholly communicate with the ancient Romane Faith:) and therefore their Alphonſus à Castro, thinkes it the beſt way to ſolue the poynt in queſtion with this anſwere:Vnus ex notiſsimis erroribus Graecorū et Armenorū eſt, quo docent nullum eſſe purgatoriū locum quo animae ab hac luce migrantes purgentur à ſordibus. Alph. à Caſ. aduerſ. haereſ. lib. 12. It is one of the moſt knowne errours of the Grecians, and Armenians, whereby they teach there is no place for Purgatorie, where ſoules after this life are purged from their offences.
Touching Succeſsion] St. Chryſoſtome, Gregorie, Neocaeſaria, Olympiodorus, and diuers ancient Fathers were vtterly ignorant of it; and Saint Auſten a Latine Father was ſo farre from receiuing it as a poynt of Faith, that doubtingly hee profeſſeth,Tale aliquid etiam poſt hāc vitā fieri incredibile nō eſt, et vtrù ita ſ… quaer… poteſt, & aut …en… …u… latere. Aug. in Enchirid. ad Laurent. cap. 69. It is not incredible, that ſome ſuch thing ſhould bee after this life; and whether it bee ſo or no, it may be… a question: and it may bee either found, or bee hidden. … we all know, and confeſſe, that if Saint Austen and the Romane Church, had receiued the doctrine of Purgatory in his dayes, (as it is now taught for an Article of Faith) certainely hee would neuer hauehave told vsus, perhaps it is ſo, it may be, or it may not bee; and it is a doubt whether there be any ſuch place or no. And howſoeuer it is pretended, that the Greeke Church at the Councell of Florence, for peace ſake, was content to yeeld, that the middle ſort of ſoules were in a place of puniſhment; but whether that were fire, or darkneſſe, and tempeſt, or ſomething elſe, they would not contend: yet, I ſay, if they had aſſented to this or the like doctrine, it was (1400) yeeres after Chriſt, and therefore moſt vnfit to be receiued for an Article of Faith: but the truth is, Marcus Biſhop of Epheſus, who was one of the Legats of the Patriarchs of Antioch & Hieruſalem, would neuer conſent to this Doctrine; neither could the Greeke Church afterwards by any meanes bee drawne to yeeld to it. Beſides, within two yeeres after, Cardinall Cuſanus, and the Deputies of the Councell of Baſil, in the yeere 1438, doe ſufficiently manifeſt the opinion of the Greek Church; wherein the Grecians begin their diſputation in this maner:Mart. Cruſ. in Turc. Graec. p. 186 A Purgatory fire, and a puniſhment by fire which is temporall, and ſhall at laſt hauehave an end; neither hauehave wee receiued from our Doctors, neither doe wee know that the Church of the Eaſt d…eth maintaine it. And from theſe and the like propoſitions, they make this peremptory concluſion.foreign. Ibid. Sacran. c. 2. For theſe reaſons therefore, neither hauehave wee hitherto affirmed any ſuch thing, neither will wee at all affirme it. I may adde to theſe Teſtimonies the opinions of the Muſcouites, who affirme that there is no Purgatory, but onelyonly two receptacles for ſoules, Heauen and Hell. Againe, the Cophites, and the Abiſsines, the Georgians, and Armenians, together with the Syrians and Caldeans, that are ſubiect to the Patriarkes of Antioch and Babylon, from Cyprus and Paleſtina, vntounto the Eaſt Indies, neuer made diſcouery of the new found land of Purgatory.
This doctrine therefore wants the proper markes of the Romane Church, (viz.) Antiquitie, Vniuerſalitie, and Succeſsion, and therefore can bee no Article of faith, no Apoſtolique Tradition, as is pretended in the ſecond poynt.
Priuate Maſſe] wherein the Prieſt alone doth communicate without the people, hath neither Antiquity, Vniuerſalitie, nor Conſent, and conſequently hath not the true markes of Romiſh Traditions.
Touching Antiquitie] it is the confeſſion of their owne Cochleus; Coch. de ſacrif. Miſſae contra Muſculum.Anciently all the Prieſts and people did communicate together, as appeareth by the Canons of the Apoſtles, and writings of ancient Fathers. Odo in Expoſit. Canonis.And Odo Cameracenſis profeſſeth, that in the Primitiue Church they neuer had Maſſes without the conuention of the people to communicate together.
Touching Vniuerſalitie] it is the confeſſion of Iohannes Hoffmeiſtenus: Caſſand. Conſult. de ſolit. Miſſ. pag. 906.The thing it ſelfe doeth ſpeake and crie aloud, both in the Greeke and Latin Church, that not onelyonly the ſacrificing Prieſt, but the other Prieſts and Deacons, and the reſt of the people, or at leaſt ſome part of the people, did communicate together: and how this cuſtome ceaſed, it is to bee wondred, and it is to be endeauoured, that this good cuſtome may bee reſtored to the Church.
Touching Succeſsion] St. Chryſoſtome ſpeaking to the lay people of his time,Chryſ in 2. Theſſal. Hom. 4. ſaith: Neither doe we receiue more, and you leſſe of the holy table, but we taſte therof equally both together. And St. Baſil an other Greeke Father witneſſeth the common vnion of Prieſts and people expreſſely in theſe words:Liturg. Baſilii. All wee receiuing of one bread and one cup, &c. the Quire ſingeth the Communion, and ſo they communicate together. I will adde to theſe the confeſſions of their owne learned Authors: Cardinall Beſſarion, a Greeke borne, declareth the maner of the Communion in his time;Primū conſecrare, deinde frāgere poſtea diſtribuere, quod nos in praeſenti facimꝰ Beſſar. de ſacr. Euch. An 1450. The very order of the things required: firſt that we ſhould conſecrate, (or bleſſe bread:) next, that we ſhould breake it, laſt of all, that wee ſhould diuide (or deliuer it to the people) which thing we (Grecians) doe at this preſent day. And for a concluſion of this poynt, Iustinian and Durand publikely declare and profeſſe, that in ancient times, Iuſtin. in 1. Cor 10. Durand. Rat. 4 c. 53.diuers parts of one conſecrated loafe were diſtributed to all, (the which the Greeke Church vſeth at this day) that by their Communion, their vnion with Christ might bee more plainely expreſſed.
Thus Priuate Maſſe wants the requiſite conditions of the Romane Church, (viz.) Antiquitie, Vniuerſalitie, and Succeſsion; and therefore can bee no Catholike doctrine, no Apoſtolique Tradition, as is pretended in the third place.
The Communion in one kind] is reputed a Tradition Apoſtolicall, and receiued in the Roman Church for an Article of Faith; yet this doctrine wants Antiquitie, Vniuerſalitie, and Succeſſion.
Touching Antiquitie] It is the confeſſion of the Councell of Constance (where the Cup was taken from the people) that Christ did inſtitute in both kinds, Concil. Conſt. 1414.and the Primitiue Church did continue it to the faithfull in both kinds. And Alphonſus à Caſtro tells vsus,Alphonſ à Caſtr. cont …aereſ. li. 6. that anciently for many ages, the Communion in both kindes was vſed among all Catholiques.
Touching Vniuerſalitie] Caſſander witneſſeth,Satis compertum eſt vniuerſalē Chriſti Eccleſiā mille ampliùs. Caſſand. Conſult. de vtra que ſpecie. that the vniuerſall Church at this day, and the Romane Church for more then a thouſand yeeres after Christ, did exhibite the Sacrament in both kinds, as it is most euident by innumerable teſtimonies both of Greeke and Latine Fathers.
Touching Succeſsion] In later ages, Salmeron the Ieſuite profeſſeth,Salmer. Tract. 35. It was the generall cuſtome for lay people to communicate vnderunder both kinds, as at this day it is vſed among the Grecians, and was vſed in times paſt among the Corinthians, and in Africa. And Ieremie the Oecumenicall Patriarch, returnes this anſwere to the defenders of the Faith in both kindes:foreign. Patr. reſp. 1. c. 21. Dicitis, you ſay, that all ought to communicate vnderunder both kinds, and you ſay well: for we do ſo when we participate of the venerable myſteries.
Caſſand. Liturg. c. 11 p. 28.Franciſcus Aluarez tells vsus, that in the kingdome of Preſter Iohn, they vſe in their Church to make a cake of honey, meale, and oyle, and powre wine into the cup, and all that communicate of the body of Chriſt, communicate alſo of the Cup.
The Chriſtians in Armenia, Idem Liturg c. 14. p 32.after they hauehave communicated with bread, in lieu of the cup, by reaſon there is no wine in India, they take dried grapes, and put them into water; and before the time they are to communicate, they preſſe them, and ſtraine them, and vſe that liquor inſtead of wine.
This doctrine therefore wants the requiſite conditions of Antiquitie, Vniuerſalitie, and Succeſsion; and therefore can be no Article of Faith, no Apoſtolique Tradition, as is preſented in the fourth place.
Tranſubſtantiation.
TRanſubſtantiation] is reputed a Tradition Apoſtolicall, and receiued in the Romane Church for an Article of Faith, yet this doctrine, if you reſpect the name, or nature of it, wants Antiquitie, Vniuerſalitie, and Succeſsion.
In Primitiuâ Eccleſiâ de ſubſtātia fidei erat corpus Chriſti ſub ſpeciebꝰ cōtineri, tamen non erat de fide, ſubſtantiam panisin corpus Chriſti cōuerti &c. Io. Yribarne in 4. d. 11. q. 3. diſp. 42. Vnum addit Scotus quod minimeprobandum qd ante Lateranenſe Cō cilium non fuiſſet dogma fidei. Bell. li. 3. de Euch. c. 23.Touching Antiquitie] It is the confeſſion of learned Yribarne: In the Primitiue Church, it was beleeued for a poynt of faith, that the body of Chriſt was contained vnderunder the formes of bread and wine, but it was not beleeued as a matter of faith, that after conſecratition, the ſubſtance of the bread was conuerted into the body of Chriſt. And their learned Scotus profeſſeth, that before the Councell of Lateran (which was twelue hundred yeeres after Chriſt) Tranſubſtantiation was not beleeued as a poynt of faith.
Touching Vniuerſalitie] Euſebius a Greek Father, paraphraſing vponupon the words of Chriſt; (The words which I ſpeake vntounto you, are ſpirit and life) deliuers this doctrine flat contrary to Tranſubſtantiation: foreign Euſeb. l. 3. Eccl. Theol. cont. Marcel. Ancyr. M ſſ. in Oxon. Bibli. publicâ.Doe not thinke that I ſpeake of that fleſh wherewith I am compaſſed, as if you must eat of that; neither imagine that I command you to drinke my ſenſible and bodily blood, but vnderstand well, the words which I hauehave ſpoken vntounto you, are ſpirit and life. And Saint Chriſoſtom a principall member of the Greeke Church, in his Epiſtle written to Caeſarius, hath theſe wordes;Etiamſi natura panis in ipſo permanſit. Chryſ. ad Caeſarium Monachum As before the bread be ſanctified, we call it bread, but when Gods grace hath ſanctified it, by the meanes of the Priest, it is deliuered from the name of bread, and is reputed worthy the name of the Lords body, although the nature of the bread remaine ſtill in it. And to preuent that groſſe opinion, that after conſecration, there remaine onelyonly the ſhewes and accidents of bread and wine; Theodoret concludeth againſt the heretique with this Catholique doctrine:foreign. Theod. in Dial. 2. Inconf. The myſticall ſignes, after the conſecration, depart not from their owne nature; for they remaine in their former ſubſtance.
Euphraemius Patriarch of Antioch, giues his ioynt aſſent with vsus flatly againſt the doctrine of Tranſubſtantiation, hee tells vsus:Ephrae de ſacr. Antio. legibus lib. 1. in Phocij Biblio…hecâ Cod. 229. The Sacrament of the body of Christ doeth neither depart from his ſenſible ſubſtance, and yet remaineth vndiuided from intelligible grace: and Baptiſme being wholly made ſpirituall, and remaining one, doth retaine the propertie of his ſenſible ſubſtance (of water I meane) and yet loſeth not that which it is made. This holy Father, by comparing the Sacraments together, doth demonſtrate the faith of both; and as hee prooues that in the Sacrament of Baptiſme, the ſubſtance of water ſtill remaineth after conſecration, (which both Papiſts and Proteſtants acknowledge) in like maner (ſaith he) the ſubſtance of bread remaines in the Sacrament of the Euchariſt after conſecration, which the Proteſtants confeſſe, and the Papiſts deny.
To omit many other proofes touching the vniverſalitie of our doctrine, let Pope Gelaſius bee heard for the Catholike doctrine of the Romane Church in his time.Gelaſ. cont. Eutich. An Image or ſimilitude (ſaith hee) of the body and blood of Christ, is celebrated in the action of the myſteries: It is therefore apparant and euident enough, that wee must hold the ſame opinion of Christ the Lord which we profeſſe, celebrate and receiue in his image: that as thoſe ſignes by the working of the holy Ghost paſſe into the diuine ſubſtance, and yet remaine in the proprietie of their owne nature: euen ſo that very principall myſterie it ſelfe, whoſe force and trueth that Image aſſuredly repreſenteth, doeth demonstrate one whole and true Christ, to continue the two natures, of which he conſisteth properly remaining. And that wee might the bettter vnderſtand what he meant by thoſe wordes, (viz.) The ſignes ſtill abide in the proprietie of their owne nature, hee expoundeth himſelfe in theſe words, which vtterly ouerthrow the doctrine of Tranſubſtantiation: Non deſinit eſſe ſubstantia, vel natura panis & vini: the ſubstance or nature of bread ceaſeth not, or periſheth not. Thus briefly I hauehave giuen you a taſte of the generall doctrine of the Fathers in the firſt ages, who publikely profeſſed the Proteſtant Faith, that the Euchariſt was altogether a ſpirituall food, and that the nature of bread, and the very ſubſtance of bread did remaine after conſecration.
Touching Succeſsion] To let paſſe many Writers of eminent note in the Romane Church, who in the later ages oppoſed Tranſubſtantiation, as namely Bertram, Aelfrick, Rupertus, Rabanus Maurus, and diuers others, who were neuer condemned by their owne Church: Looke vponupon the doctrine of the Greeke Church, and you ſhall find they hauehave kept the ancient faith of the Sacrament ſucceſſiuely from their Predeceſſors. Pope Eugenius, after hee had anſwered the Grecians at the Councell of Florence, that hee was well ſatisfied by them touching the Proceſsion of the holy Ghoſt: Operae pretium eſt vt de Purgatorio igne, & de ſummo Pontificis principatu, et de Azimo et fermētato pane agamus, vt omni ex parte coniunctio noſtra ſit abſoluta. Con. Florent. Seſſ. 25.tells them further, it was well worth the labour, to treat of other points in difference, as namely, of Purgatorie, of the Supremacie, of Leauened bread, and of Tranſubstantiation, that their agreement might ſtand abſolute in all reſpects. If Tranſubstantiation, and the other poynts of doctrine had bin ſucceſſiuely receiued with the vniforme conſent of the Greeke Church, there had needed no reconciliation at that time betweene the Eaſterne and Weſterne Churches for thoſe Tenets: and that wee might yet farther vnderſtand, the difference betwixt them was great in this very queſtion; Marcus the Archbiſhop of Epheſus, ſpeaking of the Romane Maſſe,Caſaub. anſw. to the Ep. of C. Peron p. 42. affirmes: It is manifestly repugnant to the Expoſitions and interpretations, which wee hauehave receiued by Tradition, and to the words of our Lord, and to the meaning of thoſe words. And thoſe which defend the Romane Rites concerning this matter, the ſame Marcus pronounceth: that they deſerue to bee pitied, both in regard of their double ignorance, and their profound ſottiſhnes.
It is true,foreign. the Greeke Church doth hold there is a myſticall tranſmutation in the Sacrament; but withall, they deny a Tranſubſtantiation: they deny that any alteration is made by the wordes of conſecration, (which is the generall Tenet of the Roman Church:) nay more, they call it bread after the words of Conſecration are vttered. Touching the firſt, Salmeron the Ieſuite, ſpeaking in the perſon of the Grecians, deliuers their opinion in this maner.Dan. Chā. Panſtr. lib. 6 de Euch. c. 7 Foraſmuch as the Benediction is not ſuperfluous or vaine, neither gaue Christ ſimply bread, it followeth, that when he gaue it, the tranſmutation was already made, and thoſe words, (This is my body) did demonſtrate what was conteined in the bread, not what was made by them. De diuino deni que ſacrificio quaeſitum eſt â latinis, quomodò prolatū Chriſti verbù, accipite et comedite, hoc eſt enim corpꝰ meū— vos hāc poſteà orationem additis dicentes. Et fac quidem hunc panem pretioſum corpus Chriſti tui ſancto tuo ſpiritu tranſmutans. Concil. Florent. Seſſ. 25. p. 595. Binius.This confeſſion is agreeable to that queſtion the Romaniſts put to the Grecians at the Councell of Florence, (viz.) Why they vſed to pray after the words of Conſecration in this manner? Make this bread the precious Bodie of Christ; and ſo call it bread after Conſecration? To which the Grecians made anſwere. Wee confeſſe, by theſe words, (This is my body) foreign, the bread is conſecrated, (which Binius moſt falſely hath tranſlated, Tranſubstantiated) and becomes the body of Christ, and wee pray that the holy Ghost may deſcend vponupon vsus, and change the bread, and make it the body of Christ to vsus, to the ſpirituall food of our ſoules. Tranſubſtantiari.And that wee may know what is meant by that change or tranſmutation in the Sacrament,Binius in Conc. Flor. Seſſ. 25. p. 695. the Patriarch tells vsus: The body and blood of Christ are truely mysteries; Patr Reſp. 1 ca. 10. & 13.not that theſe (foreign) are changed into humane fleſh, but we into them. And for further confirmation of our doctrine, that it is not the reall and ſubſtantiall fleſh of Chriſt which is offered: but the Sacrament of his fleſh;Nec data eſt t…c …aro Domini quā geſtebat Apoſtolis comedenda, ne que ſanguis bibēdus, nec etiam nunc in ſacro hoc ritu deſcendit Dominicum corpus de coelo, foreign blaſphemia enim hoc eſſet. patr Reſp. 1 cap. 10. de Coenâ Domini. hee tells vsus: The fleſh of Christ which hee carried about him, was not giuen to his Apoſtles to bee eaten, nor his blood to bee drunke, neither doth the body of our Lord at this day deſcend from heauen in the Sacrament; for this (ſaith hee) were blaſphemy. And certainely, if neither Chriſts Bodie in which hee ſuffered, nor his body glorified be preſent in the Sacrament, (as this Patriarch profeſſeth) there can bee no corporall, no reall and ſubſtantiall preſence of that or any other body, and conſequently no Tranſubſtantiation, no Article of Faith, no Apoſtolique Tradition, as is pretended in the fift place.
Prayer in an vnknowne tongue.
PRayer and Seruice in an vnknown tongue] is a Tradition of the Romane Church, and reputed of equall authoritie with the Scripture, yet this doctrine wants Antiquitie, Vniuerſality and Succeſsion.
Touching Antiquitie] Caſſander tells vsus;Caſſan. Liturg. c. 28. The Canonicall prayers, eſpecially the words of Conſecration of the body and blood of Christ, the ancient Fathers did ſo reade it, that all the people might vnderstand it, and ſay Amen. And it is the confeſſion of Mr. Harding to Biſhop Iewel: Iewel. in 3. A…t Diu…ſ 28.Verily in the primitiue Church, (prayer and ſeruice in a knowne tongue) was neceſſary when faith was a learning, and therefore the prayers were made then in a common tongue knowne to the people, for cauſe of their inſtruction. And Card. Bellarmine profeſſeth,Bell. de ver. Dei. l. 2. c. 16 that all the people in the first ages, in the time of diuine Seruice did anſwere one Amen, as vnderſtanding the Prieſt, and ioyning with him in prayer.
Touching Vniuerſalitie] It was the cuſtome of the ancient Church (as appeareth by the Popes Decretals) whereby it was publiquely proclaimed:Decr. Greg. lib. tit. 31. de offic. Iud. Ord. ca. 14. Wee command that the Biſhops of ſuch cities and Dioceſſes, (where nations are mingled together) prouide meet men to minister the holy Seruice, according to the diuerſitie of their maners and languages.
Touching Succeſsion] Bellarmine confeſſeth,Bell. de ver. Dei. l. 2. c. 16. that the cuſtome of celebrating diuine Seruice in a knowne tongue, whereby the people anſwered the Prieſt, continued long in the East and Weſt Churches. And it plainely appeares by the ancient Liturgies, aſcribed to Chryſoſtome and Baſil, (which are in vſe at this day) the diuine Seruice in the Greeke Church was publiquely deliuered in a known tongue. And agreeably to this cuſtome, the Armenians, Egyptians, Acthiopians, Muſcouites, and generally all the Eaſterne Churches, doe conſecrate the Sacrament in the language of their owne countrey.
This doctrine therefore wants the requiſite conditions of Antiquitie, Vniuerſalitie, and Succeſsion; and therefore can bee no Apoſtolique Tradition, no Catholique doctrine, as is pretended in the ſixt place.
Single life in the Clergie.
Single life in the Clergie] is reputed a Tradition in the Roman Church, and made of equall authoritie with the Scripture, yet this doctrine wants Antiquitie, Vniuerſalitie and ſucceſsion.
Touching Antiquitie,] Their owne Doctors tell vsus,Diſt. 84. § Cum in praeterito, & Nichol. Cuſan. ad Boem. Ep. 2. poſt aliquot tempora viſum fuit &c. Nec ratione nec authoritate probatur quòd abſolutè loquēdo Ordo Sacerdotalis vel in quantū eſt Ordo, vel in quantū ſacer eſt, impeditivus eſt matrimonii ſiuè antè, ſiuè poſt, ſecluſis omnibus legibus, ſtando tantū his quae à Chriſto & Apoſtolis haebentur. Caiet Tom 1. tract. 27. that vntill the time of Pope Syricius, that is to ſay, for the ſpace welneere of foure hundred yeeres after Chriſt, it was lawfull for all Prieſts to marrie, without exception, neither vow, nor promiſe, nor Law, nor ordinance, nor other reſtraint being then to the contrary. And their learned Cardinan Cajetan profeſſeth. If we ſtand onelyonly to the Tradition of Chriſt and his Apoſtles, it cannot appeare by any authority or reaſon, that holy Order can bee any hindrance to marriage, either as it is an order, or as it is holy.
Touching Vniuerſalitie] It is the confeſsion of Pope Stephen the ſecond. The Tradition of the Eaſterne Churches is one, the Tradition of the holy Church of Rome is an other, for the Priests, Deacons, and Sub-deacons of the Easterne Churches are ioyned in Matrimony. Diſt. 31. Aliter.This confeſſion is agreeable to the Decree of the ancient Councell holden at Ancyra, where it was ordained,Hii, ſi poſt modū vxoores duxerint, in Miniſterio maneant. Concil. Ancyr. Can. 9. That Deacons, as many as be ordered, if at the time of receiuing their Orders, they made proteſtation, and ſaid that they would marry, for that they finde not themſelues able ſo to continue without Marriage, if they afterwards marry, let them continue in the Miniſterie.
Touching Succeſsion] This doctrine was not generally receiued, no not in the Weſterne Churches, a thouſand yeeres after Chriſt: for in the time of King Rufus, Anſelme Archbiſhop of Canterbury, in a Dialogue between the Master, and the Scholler, makes this Quaere: Deſideramꝰ certificari tuâ ſolutio ne ſuper vul gari in toto orbe, quaeſtine; quae ab omnibꝰ quotidie ventilatur, (ſcil.) An liceat Presbyteris poſt acceptū Ordinē vx ores ducere. Anſelm. Di al. Inquiſitione primâ.Wee are deſirous by your anſwere, to bee certified about this common queſtion, that is now toſſed through the world, and yet lyeth vndiſcuſſed, (I mean) Whether a Priest being within Orders may marry a wife. Whereby it appeares, that the Law of Single life, was a poynt queſtionable, and not reſolued for an Apoſtolique Tradition in the Roman Church for many ages. About 400 yeeres after,Bell. de ſcri Eccleſ. ab An. 1400. to 1500. p. 288. Panormitan, an Archbiſhop, a Cardinall, and a principall Proctor for the Pope, reſolues the queſtion about marriage in this manner.Si clare cō ſtet de matrimonio Papa, tunc aut vxor inducetur ad cōtinentiā, aut ſi noluerit, reddaet debitum, & nihilo minùs ſtet in Papatù, quià non repugnat ſubſtantiae Papatus, ſeu Clericatus, nā et Petrꝰ habebat vxorē cū promoueretur in Papam— vnde videmꝰ qd Preſbyteri Graeci ſine peccato contrahunt matrimoni um. Extr. ce Elect. C. licet de vitād Abb. Patriarch. reſp. 1. c. 21. If it may clearely appeare (ſaith hee) that the Pope hath a wife, (as hauing married her before hee was Pope) then either his wife must bee perſwaded to liue ſingle, or if ſhee will not, let the Pope yeeld her mariage duties; and yet neuertheleſſe remaine in the Popedome ſtill. For marriage dutie is not contrary to the ſubſtance and Office, neither of Popedome, nor of Priesthood: for Peter had a wife when hee was promoted to bee Pope. As for the rule of ſingle life, it was brought in by the Ordinance of the Church. Hence is it, that we ſee the Priests of Graecia being within Orders, doe marrie wiues, and wee ſee they doe it (ſine peccato) without ſinne, or breach of Law, either of God or man.
Looke vponupon the confeſſion of the Greeke Patriarch ſince Luthers time. We allow (ſaith hee) marriage to Priests before Ordination. Looke vponupon the confeſſion of their owne Cardinall Caietan: Caiet. tract 27. teſt. Greg. de Val. diſp. 9. q 5.It was held lawfull in the Eaſterne Church, to marrie after Ordination. Adde to theſe the Traditions of other Countreys, as namely the Prieſts in India, in Armenia, in Syria, in Ruſsia, in Cyprus, in Muſcouia, daily marry, and execute their offices of Prieſthood, being married perſons.
The Lawe therefore of ſingle life wants the requiſite conditions of Antiquity, vniuerſalitie, and Succeſsion, and conſequently can bee no Apoſtolicall Tradition, no Catholique Doctrine, as is pretended in the ſeuenth place.
Invocation and worſhip of Saints.
Invocation and Worſhip of Saints] Is reputed a Tradition Apoſtolicall, and is receiued for an Article of faith in the Roman Church: yet this faith, (notwithſtanding their great braggs of Catholike doctrine) wants Antiquitie, Vniuerſalitie, and Succeſsion.
Apoſtoli ſcribere hoc in ſacris literis noluerunt ne ambitioſi viderentur honorem iſtum ſibi ipſis ambire, ne ſub cultu illo defūctorū Gē tilium cultum inferre viderentur. Ecch. Ench. cap. de vener. Sanct.Touching Antiquitie] I appeale to their owne Ecchius: The Apoſtles (ſaith he) would not inſert this doctrine into the written word, lest they ſhould ſeeme ambitiouſly to aſſume that honour to themſelues, and vnderunder pretence of worſhipping the dead, might bring in the worſhip of the Gentiles. This doctrine then, as it wants a foundation in ſcripture, (which a point of faith ought to hauehave) ſo likewiſe it is moſt certaine, for the ſame reaſon, the Apoſtles would not deliuer it by Tradition: for without doubt they would neuer teach that doctrine of faith by word of mouth, which they refuſed to publiſh by their writings. This is not onelyonly probable, but certain true; and therefore Ignatius, the Apoſtle St. Iohns Scholler, who could not bee ignorant of a poynt of Faith, teacheth the virgins of that time another leſſon, he doth not teach them to direct their prayers and ſupplications to Saints and Angels, but to the Trinitie (onelyonly.) O yee Virgins (ſaith hee) in your prayers ſet Christ (onelyonly) before your eyes, Virgines ſolum Chriſtū in precibus veſtris antè oculos habete et Patrē illiꝰ, illuminata à ſpiritu. Ignat. ad Philadelph.and his Father, being enlightned by the Spirit. And the Church of Rome being conſcious of ſuch an ancient Euidence againſt their Angel-worſhip, in the Greeke Originall hauehave turned foreign into foreign Prayers into Soules.Ignat Lugd impreſſ. An. 1572.
Touching Vniuerſalitic] Iraeneus Biſhop of Lyons, tels vsus, that in his dayes, the Church per vniuerſum mundum, Eccleſia per vniuerſum mundum— nec Inuocationibꝰ Angelicis facit aliquid, nec &c. Iren. l. 2. c. 57.throughout the whole world, doth nothing by Inuocations of Angels, nor by Incantations, nor any wicked curioſitie, but decently, comely and manifestly directeth her prayers to God which hath made all, and calls vponupon the Name of our Lord Ieſus. And Tertullian, a learned Father in the Church of Africa, makes this open profeſſion of his faith.Quacunque hominis & Caeſaris vota ſunt haec ab alio orare, non poſſum, quā à quo ſcio me conſequaturū, quoniam et ipſe eſt qui ſo… praeſta… et ego famulus eius qui eū ſolū obſeruo. In Apol. ca. 30. Whatſoeuer are the wiſhes of man or Prince, theſe things I can aske of no other, then of him, from whom I know I ſhall obtaine them, becauſe hee alone it is, who performeth theſe things, and I am his ſeruant, who depend vponupon him alone.
Touching Succeſsion] In Origens time this Trent faith was vnknowne: for when Celſus the Philoſopher (began to play the Romaniſts) and ſaid of Angels: They belong to God, and in that reſpect wee are to put our trust in them, and make oblations to them, according to the Lawes, and pray vntounto them, and that they may bee fauourable vntounto vsus. Origen makes him this anſwere:Origen. li. 8 contr. Celſū Away with Celſus his counſell, ſaying, Wee must pray to Angels; let vsus not ſo much as affoord any little audience to it. For we must pray to him alone, who is God ouer all; and wee must pray to the Word of God his onelyonly begotten, and the firſt borne of all creatures, and wee muſt intreat him, that hee as high Priest, would preſent our prayer (when it is come to him) vntounto his God, and our God, and vntounto his Father, and the Father of them that frame their life according to the word of God.
In the ſucceeding Age, the ancient Councell of Laodicea decreed,Conc. Laodic. Can 36. Wee ought not to leaue the Church of God, and invocate Angels. And the Roman Church being likewiſe conſcious of this Euidence againſt their Invocation of Angels, hauehave turned Angelos into Angulos: ſaying,Merlin. fol. 68. Edit. 1530 & Crabbe fol. 226 Edit. 1538. Wee must not leaue the Church of God, and hauehave recourſe to Angles (or corners.) This Councell was called in the yeere 364, in Laodicea, a capitall Citie in Phrygia, where this Angel-worſhip was frequent, wherein they had Oratories & Chappels to pray to St. Michael, the chiefe Captain of Gods hoſte among them. This Canon of the Councell, Photius doeth note to hauehave been made againſt the Angelites, Phot. Nomocanon. tit. 12. c. 9. Aug. de haereſ. cap. 39.thoſe heretiques that were inclined to the worſhip of Angels. And Theodoret, a Greeke Father, more particularly makes twice mention of this Canon, and declares the meaning of it in theſe words.Theod. in Coloſ. 3. & in Col. 2. Whatſoeuer yee doe in word or deed, doe all in the name of the Lord Ieſus, giuing thankes to God, and the Father by him. — The Synode of Laodicea alſo following this rule, and deſiring to heale that old diſeaſe, made a law, that they ſhould not pray vntounto Angels, nor forſake our Lord Ieſus Christ. Cardinall Baronius is not well pleaſed with Theodoret, for deliuering his opinion touching the ſenſe of that councell.Ex hic videas Theodoretū haud foelicitèr (eius pa…e dictum ſit aſſecutum eſſe Pauli verborum ſenſum. Baron. An. Tom. 1. An. 60. By this you may ſee (ſaith he) that Theodoret did not well vnderſtand the meaning of Saint Pauls wordes. But that which is moſt obſeruable, the pretence which the heretiques made in thoſe dayes for their Angel-worſhip, is the chiefe reaſon alleadged for their doctrine of faith by the Romaniſts in theſe times.Ambr. in Rom. cap. 1. We hauehave recourſe (ſay they) to Angels and Saints, with deuotion and humilitie, that by their interceſsion, God may be more fauorable vntounto vsus. Now Saint Ambroſe complaines, that the Heathen Idolaters, to couer their ſhame for their neglecting of God, were wont to vſe this miſerable excuſe, that by theſe they might goe to God, as by Officers wee goe to the King. But heare what anſwere hee makes to the vanitie of ſuch worſhippers:Ambr. ad Rom. ca. 1. Goe to, is any man ſo mad, or ſo vnmindfull of his ſaluation, as to giuegive the Kings honour to an Officer? — For therefore doe men goe to the King by Tribunes or Officers, becauſe the King is but a man, and knoweth not to whem to commit the ſtate of the Common wealth: but to procure the fauour of God, from whom nothing is hid, (for hee knoweth the workes of all men) wee need no ſpokeſman, but a deuout mind: for whereſoeuer ſuch a one ſhall ſpeake vntounto him, hee will anſwere him. But of all the Fathers, Saint Chryſoſtome is moſt plentifull in refuting this pretended reaſon, of Interceſſion by Saints and Angels:Chryſoſt. Serm. 7. de Paenitent. When thou haſt need to ſue vntounto men, (ſaith hee) thou art forced firſt to deale with doore-keepers, and to intreate paraſites and flatterers, and to goe a long way. But with God there is no ſuch matter, without an Interceſſor he is intreated, without money, without cost he yeeldeth to the prayer. Laſtly, for an example hee ſets before vsus the woman of Canaan: Chryſ. in dimiſſione Chananaeae. tom, 5. Edit. Sauil. p. 195.Shee intreateth not ſames (ſaith hee) ſhee beſeecheth not Iohn, neither doth ſhee come to Peter, but breake through the whole company of them, ſaying, I hauehave no need of a Mediator, but taking repentance with me for a ſpokeſman, I come to the Fountaine it ſelfe. For this cauſe did he deſcend, for this cauſe did he take fleſh, that I might hauehave the boldneſſe to ſpeake vntounto him: I hauehave no need of a Mediatour, hauehave thou mercy vponupon me.
It is true, that about this time Inuocation of Saints was practiſed by ſome particular perſons, but neuer till this later age receiued for an Article of faith. Gregorie Nazianzene was one of the firſt, who called vntounto, rather then called vponupon the ſpirits of dead men, in his Invectiues which hee wrote againſt Iulian the Emperor,foreign. makes this Invocation, Heare, O thou ſoule of Great Constantine, (if that thou hast any vnderſtanding of theſe things.) And in his funerall Oration, which hee made vponupon his ſiſter Gorgonia, hee ſpeaketh vntounto her in this manner:Greg. Naz. Orat. 11 in Gorgon. If thou hast any care of the things done by vsus; if holy ſoules receiue this honour from God, that they hauehave any feeling of ſuch things as theſe, receiue this Oration of ours, inſtead of many, and before many funerall obſequies. The firſt Invocations then were but Apoſtrophes at the Tombes of Saints, and thoſe alſo deliuered doubtingly, with this ſuppoſition, If thou hearest, if thou doeſt vnderſtand. Beſides, Invocations at firſt were but wiſhes, and no prayers. But if any (ſaieth Caſſander) would hauehave ſuch compellations to bee taken alſo for a direct ſpeaking to them, Caſſ. Ep. 19 ad Ioh. Molinaeum p. 1109. Idē Schol. in Hymn. Eccleſ operū. pag. 242.I doe not gaineſay it; notwithſtanding I would thinke that a tacit condition ought to bee vnderſtood in ſuch an intimation, as was vſed by Gregorie Nazianzene, that is, (if they doe heare, if they doe vnderſtand) or otherwiſe, that is to ſay, All yee Saints pray vntounto God for me, ſhould import as much, as if it were ſaid, Would to God that all the Saints ſhould pray to God for me.
But that which is remarkable, and as I conceiue, is worthy of all mens obſerſeruation: Our aduerſaries confeſſe, there was no Invocation of Saints before the comming of Chriſt, becauſe they were in Lymbo, and did not ſee God: and therefore, it is to bee noted, Bellar. de Sanct. Beat. lib. 1. c. 19.(ſaith Bellarmine) Becauſe the Saints which dyed before the comming of Christ, did not enter into heauen, neither did ſee God, nor could ordinarily take knowledge of the prayers of ſuch as ſhould petition vntounto them: therefore it was not the vſe in the Old Teſtament to ſay, Saint Abraham, pray for mee. If this were the onelyonly reaſon, why Invocation was not vſed in the old Law, for the ſame reaſon wee may confidently auer they ought not to produce the teſtimonies of ancient Fathers ſince the New: for moſt of the Greeke and Latine Fathers, did hold that the faithfull after death remained till the day of Reſurrection, in certaine receptacles of Reſt, without attaining the bleſſed viſion of God.Iren. lib. 5. Aug. Euchi. c. 108. Hyll. in Pſál. 120. Ambr. de Cain & Abel. l. 2. c. 2. Bet n. Ser. 3. de omnibus Sanctis. Iraeneus termes them, Inuiſible holds, Saint Auſten, Hidden Receptacles; Saint Hyllarie, The boſom of Reſt; Ambroſe, Places of ſuſpence; Bernard, Atria, Outward Porches, or Courts. And for a further teſtimonie of theſe and other particulars, their learned Stapleton profeſſeth,Tot illi et tā celebres antiqui patres Tertullianus &c. huic ſententiae (quae nūc in Concilio Florentino magnâ de mū conquiſitione factà vt dogma fidei definita eſt) quod iuſtorum animae antè diē iudicii Dei viſione fruuntur, non ſunt aſſenſi, ſed ſententiam contrariam tradiderūt Stapl def…ſ. Eccleſiaſt. authorit. cont. Whitak. l. 1. c. 2. That many famous ancient Fathers, (as namely) Tertullian, Irenaeus, Origen, Chryſoſtome, Theodoret, Oecumenius, Theophylact, Ambroſe, Clemens, Romanus, and Bernard, did not aſſent vntounto this Sentence, (which now in the Councell of Florence, was at length, after much diſputing, defined as doctrine of faith) that the ſoules of the righteous enioy the ſight of God before the day of Iudgement; but did deliuer the contrary ſentence thereunto. From hence therfore I may infallibly conclude, that ſuch as held that the Saints were not admitted to the ſight of God, could not well hold, that men ſhould pray vntounto them in ſuch manner as the Romaniſts vſe now to doe; becauſe the Saints not enioying the ſight of God, are not able ordinarily to take notice of the prayers that are put vp vntounto them.
Saint Auſten tells vsus, that in his time it was a great queſtion,Reſpondeo magnā quidē eſſe quaeſtionum — verum vel quatenùs, vel quomodò ea quaecircà nos aguntur, nouerint ſpiritus mortuorū. Aug. in Pſal. 108. Enarrat. 1. (and not eaſily to bee determined) Whether at all, or how farre, or after what manner, the ſpirits of the dead did know the things that concerned vsus heere. And Anſelmus Laudunenſis, in his interlineal gloſſe vponupon that text; Abraham is ignorant of vsus, and Iſrael knoweth vsus not, Eſa. 63. noteth, that Saint Auſten ſaith, that the dead, euen the Saints, doe not know what the liuing doe, no not their owne ſonnes.
Non propriè inuocamus Sanctos ſed Deū, non enim aut Petrus aut Paulus audit Inuocā tes, ſed gratiae quam habent (viz. apud Deum Reſp Patr ad Ger. c. 21Adde to theſe teſtimonies, the confeſſion of the Greeke Church: Wee doe not properly inuocate Saints, but God: for neither Peter, nor Paul, heare any of thoſe that inuocate them, but the grace and gift that they hauehave, according to the promiſe; I am with you vntill the end of the world: meaning, (as it may be conceiued) that the Saints heare not them that invocate them; but Chriſt the Son of God, who was giuen vntounto them, and promiſed to bee with them vntounto the worlds end. Adde to theſe opinions, the ſayings of their owne Schoolemen:Scotus in 4. diſt 45. quaeſt. 4. Pet. Lomb. Sentent lib. 4 diſt. 45. Scotus ſaith, it is probable; Peter Lumbard ſaith, It is not incredible, that the Saints ſhould heare our prayers. Adde to the vncertaintie of the Fathers opinions; ſome did vſe wiſhes, and compellations, not Invocations: others denyed the Saints could take notice of their prayers, by reaſon they did not as yet ſee God; others doubted whether they did heare when they were called vponupon;Altiſſid. in Sūm. part. 4. l 3. tract. 7. c. de orat. quaeſt 6. Biel. in Cā. Miſſa Sect. 30. others, (as namely Guilielmus Altiſidorenſis, and Gabriel Biel) reſolued, that neither the Saints doe pray for vsus, neither are wee to pray to them. Theſe, (I ſay) and the like reaſons conſidered, I may ſafely conclude, that Invocation of Saints wants Antiquitie, Vniuerſality, and Succeſsion; and that opinions doubtfull and vncertaine, reaſons probable and not incredible, are no ſure grounds for the ſaluation of a Chriſtian; and therefore it is no Article of faith, no Catholique doctrine, no Apoſtolique Tradition, as is pretended in the eighth place.
Thus briefly I hauehave ſhewed you, that the Trent Traditions, (which are receiued with the ſame reuerence as the Scriptures themſelues) want the proper markes of their owne Church. I hauehave ſhewed you likewiſe, that the Greeke Church in the principall poynts of controuerſie, is altogether different from the Romane, and in the chiefeſt of thoſe points agreeth wholly with the Proteſtants. And for this cauſe the Greeke Patriarch congratulates with the Reformed Churches in this manner:Nunc Deo omnis gratia authori gratias agimus, et latamur cum multis aliis tum nō minimum in hoc quod in multis veſtra doctrina cum noſtra conſonat Eccleſia. Patr. reſp 2. in init. & reſp. 1. p. 148. We giuegive thankes to God the Authour of all grace, and wee reioyce with many others, but eſpecially in this, that in many things your doctrine is agreeable to our Church. And certainly, we likewiſe hauehave great cauſe to reioyce in our owne behalfe and theirs, that the Greeke Church hath continued the truth of our doctrine in all ages, which plainely ſhewes the Antiquitie and Viſibilitie of our Church, in the affirmatiue poynts which we maintaine, and the Noueltie of the Romane, in thoſe Negatiue opinions, which we condemne.
If we looke beyond Luther, we ſhall eaſily diſcerne, that the Muſcouites, Armenians, Egyptians, Aethiopians, and diuers other countreys and Nations, (all members of the Greeke Church) taught our Doctrine from the Apoſtles time to ours. This is ſo true an Euidence in our behalfe, that Bellarmine, as it were in diſdaine of the Churches,Bell. de ver. Dei. l 2. ca. vlt. in fine. makes this anſwere: We are no more moued with the examples of Muſcouites, Armenians, Egyptians and Aethiopians, then with the examples of Lutherans, or Anabaptiſts, and Caluiniſts: for they are either heretiques, or Schiſmatiques. So that all Churches (be they neuer ſo Catholique and ancient) if they ſubſcribe not to the now Romane Faith, are eyther ſchiſmaticall or hereticall.
But let theſe men obſerue what Rules they liſt, let them brag of Antiquitie, Vniuerſalitie and Succeſsion; let them reiect the confeſſions of all Chriſtian Churches but their owne, yet ſhal they neuer be able to proue thoſe vnwritten Traditions Apoſtolique, and of equall authority with the Scriptures, which contrary the doctrine of the Apoſtles, or by conſequence ouerthrowe the foundation of the written Word. If the Apoſtle teach vsus to pray with the ſpirit, 1. Cor. 14.and to pray with the vnderſtanding alſo: how can prayer in an vnknowne tongue, without vnderſtanding, be prooued a Tradition Apoſtolicall? If the Apoſtle teach vsus by the written Word, that the Communion in both kinds extend to all beleeuers, by the general words of Chriſt: Drinke yee all of this. How can the Communion in one kinde bee tearmed a Tradition Apoſtolical, which impoſeth the contrary on the Non Conficient Prieſt, and the lay people, Drinke ye none of this? If the holy Spirit dictate by the mouth of an Apoſtle: Search the Scriptures: how can that doctrine be ſaid to bee Apoſtolicall, which inioynes the contrary to the lay people, Search not the Scriptures? If the written Word proclaime it for an Apoſtolike doctrine:Vtrum que eſt malū et nubere et vri imò …eius eſt nubere quic quid reclamēt aduerſarii &c. Bell. de Monach. l. 2. c. 30. It is better marrie then burne: how can that vnwritten Word bee tearmed a Tradition Apoſtolicall, which teacheth the contrary: It is better for a Priest to burne then marry? If an Angel from heauen proclaime of the reall preſence of Chriſts body: He is riſen, he is not heere: and the Apoſtle declares it for an Article of beliefe, The Heauens containe him till his ſecond comming. How can the corporall and reall preſence of Chriſt in the Sacrament, be a Tradition Apoſtolicall, which affirmeth that Chriſts body is conteined in the heauens, and in a Pix at one and the ſame time? If the Communion of the body and bloud of Chriſt, be a common vnion of Prieſt and people, and by the Apoſtles written Word Wee are all partakers of one Bread, and one Cup: how can Priuate Maſſe bee tearmed a Tradition Apoſtolicall, wherein the Prieſt receiues the Bread and Cup alone without the people? If God himſelfe forbid by his Morall Law, the worſhipping of Images; and the ſame Lawe ſtood in force with Chriſt and his Apoſtles; how can that doctrine be made a poynt of Faith, and termed a Tradition Apoſtolicall, which on the contrary giues adoration to Images? Laſtly, if an Angel from heauen forbids the worſhipping of Angels by a particular inſtance in himſelfe: Worſhip not mee, for I am thy fellow ſeruant: How can it be reputed a Tradition Apoſtolicall, and an Article of Faith,Art. 8. that the Saints reigning with Chriſt, are to bee worſhipped and prayed vntounto? Theſe Papal Traditions vnwritten, are different, if not flatly oppoſite to the Word written; and therefore I will ſay with Tertullian, who anſwered the heretiques in his dayes:Tert. praeſc. adverſ. haereſ. c. 32. Their very doctrine it ſelfe being compared with the Apoſtolike, by the diuerſity and contrarietie thereof, will pronounce, that it had neither any Apoſtle for an Authour, nor any man Apoſtolique. Now if any Romaniſt ſhall take that poore exception, and ſay their Tenets are not flat contrary to the Scriptures; let him take his anſwere from Saint Chryſoſtome: Non dixit ſi contraria annutiauerint, aut ſi totū Euangelium ſub verterint, ſed ſi vel paulū Euā gelizauerint prarer Euangeliū qd accepiſtis etiāſi quidvis labefactauerint. Anathema ſint. Chryſ. in Galat. c. 1 & Aug. in Ioh. Tra. 98Saint Paul teacheth not (ſaith hee) if any man preach contrary to the Goſpell, or ouerthrow the whole Goſpell; but if they preach any little thing beſides the Goſpell hee hath receiued, if hee ouerthrow any thing, whatſoeuer it be, let him be accurſed. I ſay therefore, if this or the like vnwritten Traditions bee found praeterquàm, or contraquàm, either beſides or contrary to the Scriptures (as certainly moſt of their Traditions are) I ſay, it is impoſſible to reconcile them for Apoſtolike Traditions, and conſequently more abſurd to equall them with the Scriptures, and make them a partiall rule of faith: for Although (ſaith Tertullian, Tertul. de praeſc…. c. 26.) the Apoſtles did deliuer ſome things vntounto their domeſticall friends (as I may call them) yet wee must not beleeue, that they deliuered any ſuch things as ſhould bring in another rule of Faith, different and repugnant to that, which they generally propounded in publique, as though they had preached one Lord in the Church, another in their lodging.
To leaue therefore a certainty for an vncertaintie, to forſake the written Word, which is the ſafeſt and ſureſt rule of beliefe; for vnwritten Traditions which hauehave neither Antiquitie for their leader, nor Vniuerſality for their aſſurance, nor Succeſsion for their euidence; this I ſay, is Via dubia, a doubtfull and vncertaine way, this is Via Deuia, a wandring and By-way.