Her teachers venting that which was concredit to them not invented by them which they receaved not excogitate and not anie brood of their owne ingyne but the bread of heavenlie doctrine which is not of private vsurpation but of publicke deliverie or traditioÌ„ brought to them not broached by them wherein they should not bee Authors but keepers not instituters but observers not leaders but followers teaching the same thinges to others by word which themselues had from the Apostles by WRIT So that tho they speake after a new manner of speaking or expression yet they should speake no new thing for matter observing that as in the growth of our bodies there is no increase of new members in number but augmentation of the same in measure So in the Churches knowledge that the growth there-of should bee in the same doctrine of Fayth alreadie delyvered but no new Article of doctrine afterward to bee broached For preventing whereof therefore did that holie Apostle lyke BONARGI or a sonne of Thunder throwe that dreadfull Thunderbolt agaynst all Novelists saying Tho we or an Angell from Heaven preach vnto you {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} beside that which wee haue preached let him bee accursed So that it did not suffice sayeth Lyriâ—ensis for keeping sound that doctrine of Fayth which was once delivered to make mention of man altho it were peter Andrew Iohn or all the companie of the Apostles except that hee comprehended in lyke-manner the verie excellencie of Angelicall powers And which speach of the Apostles Augustine explayneth thus If wee or an Angell from Heaven preach vnto you anie thing concerning Fayth and Lyfe besides that which yee haue receaved in the Legall and Evangelicall Scriptures sayeth hee let him bee accursed limiting so what the Apostle preached in the matter of Fayth or manners within the pale of the written word and leaving no place therein to vnwritten traditions Thus it beeing cleare that the true Religion is onelie most Ancient and that the most Ancient Religion lykewyse is onelie most true as having it whole Origen from CHRIST and His Apostles and from that warrand of holie Scripture which they haue left behinde them which made Tertullâ—an to say Doubtlesse that is to bee helde sayeth hee which the Church hath receaved from the Apostles and the Apostles from CHRIST and CHRIST hath receaved from GOD It followeth necessarilie that that Religion or Doctrine what-so-ever that wanteth this Antiquitie and is of later invention is neither true nor Catholicke The first propertie of Catholicisme beeing that of time to wit which hath beene ever and from the beginning taught in the Church therefore sayeth the fore-named Vincentius Lyrinensis In the Catholicke Church a speciall care must bee had that wee holde that which was ever everie where and by all believed so that that Doctrine which is deficient in the verie first poynt to wit the vniversalitie of tyme and was not semper or ever in GOD'S Church but whereof it may bee sayde as our Saviour sayeth of the Iewish Bills of Divorce From the beginning it was not so the same is no wayes sound and Catholicke Doctrine but lyke that later Supersemination of Tares after the good Seede in the LORD'S Field neyther is anie person who professeth the same verus genuinus Catholicus a true and vpright Catholicke but on the contrarie a giddie and prophane Novelist whose lust as it were of prophane and new hatcht Curiositie sayeth the same Father can not contayne it selfe within the chaste limites of sacred and vncorrupt Antiquite CHAPT. II. The Noveltie of Poperie instanced in 14 particular poyntes of Erronious Doctrine THis challenge then of Noveltie and consequentlie of an vnjust vsurpation of the name of Catholickes wee justlie lay to the charge of the Romanistes of these tymes which the better that wee may cleare and confirme wee shall instance the same first in 14 particular poyntes of Doctrine as making vp a sufficient Dittie the Noveltie where-of severallie next shall bee God willing proven by the witnessing of their owne mouthes vt ex ore suo judicetur servus nequam or by the vndenyable recordes of venerable Antiquitie The Poynts are these that follow THat beside Scripture there are sundry doctrinall vnwritten traditions which men are bouÌ„d no lesse to reverence and belieue than GOD'S written Word and as Articles of Fayth vnder payne of damnation That people should not bee permitted to reade the holie Scriptures That beside CHRIST the Church is also built vpon the Bishop of Rome as S. Peter's successour so that hee is both the foundation and head there-of as vniversall Bishop That by vertue of the same prerogatiue hee is over and aboue all the members there-of even in temporall thinges That Prayer in the Church should or may bee in an vnknowne Tongue That beside prayer to GOD wee may lawfullie lyke-wyse pray both to Sayncts and Angels That beside the worshipping of GOD wee may also worship Images Reliques and such lyke with a Religious Adoration That beside CHRIST'S meriting our good workes are also meritorious causes of the Kingdome of Heaven so that GOD were vnjust if for their condignitie Hee bestowed not the same vpon vs That beside Hell and Heaven there is a third place also after death for the soules in Purgatorie That beside CHRIST'S satisfaction there are also satisfactions of the Saynctes whereof with the sufferings of CHRIST is made vp the Churches Treasure of indulgences That beside Baprisme and the LORD'S Supper there are also fiue other Sacramentes of the Gospell properlie so called That the Bodie and Blood of CHRIST is not onelie truelie and reallie present in the Sacrament of the Supper but lykewyse that the verie visible Elements are transubstantiate into the verie substance of CHRISTS Bodie and Blood That the Cup in the Communion should not bee permitted or given to the people That beside CHRIST'S Sacrifice of Himselfe once vpon the Crosse forever there is also a daylie proper propitiatorie and reall sacrificing of Him vpon the Altar for the quicke and the dead and this is the sacrifice of the Masse CHAPT. III. Of the Noveltie then first of the doctrine of vnwritten traditions whereon the mayne bodie of Poperie is built altogether THE first vrgers then of vnwritten Traditions in the Christian Church wee finde to haue beene some Heretickes who arose in IRENEVS dayes Anno 180 of whom hee wryteth thus When they are convinced by the Scriptures they fall out into the accusation of the Scriptures sayth hee as if they were not rightlie alleadged or of authoritie of themselues and because they are ambiguouslie set downe and that the trueth can not bee found out of them by those who knoweth not Tradition which was not delyvered by writ but by word for which cause Paull himselfe sayde Wee speake wisedome amongst these that are perfect In which wordes is not onelie set downe what Armour onelie the Orthodox
Fathers then vsed for convincing of Heretickes to wit the holie Scriptures but also in these ancient Heretickes is seene the true picture of our new Romanistes who when they are in lyke-manner convinced by Scripture they fall out lyke-wyse into the accusation of the Scriptures that they are not rightlie translated by vs and are not of sufficient authoritie of themselues without the Churches declaration that they are also ambiguous and obscure and that the trueth in all poynts of Doctrine can not be had out of them without vnwritten Tradition bringing also for the mayntayning thereof this same place of Scripture adduced by these ancient Heretickes The same doeth Tertuâ—â—ian lykewyse testifie of the Heretickes in his tyme who would not graunt sayeth hee that the Apostles revealed all thinges to all men but some thinges they taught secretlie and to a few even as Bellarmine speaketh which were to bee preserved from age to age by vnwritten Tradition for which cause the Apostle sayeth to TIMOTHIE O Timothie keepe that which was committed to thee The Author also of that Booke de Vnitate Ecclesie thought to bee Waltram Bishop of Naâ—â—â—rg showeth that this â—aven spâ—ed most and prevayled in the Romane Church wâ—en the Papacie came to an hight in Hildibrandes tyme about the yeare 1072 by the monasticall sort of that age of whom hee beeing living in that same age sayeth That despysing these doctrines that are of GOD to wit in holie Scripture they affect other doctrines sayeth hee and bringeth in into the Church commandementes of humane institution And agayne hee showeth why they suffered not their Novices as they ought to exercise themselues diligentlie in Scripture to wit that their vnpolished myndes might bee fedde with the huskes of Devils which are sayeth hee the customes of the traditions of men And which thing was so farre contratie to the ancient custome vsed at first in Monasteries that their owne Duarenus testifieth they were nothing else but Seminaries of Divinitie wherein they studied sayeth hee diligentlie the Scriptures and out of which as out of a Seminarie these were chosen and taken out for vndergoing Ecclesiasticall charges who were amongst them of best lyfe and learning Whence it is lyke-wyse that venerable Beda testifieth that this was the exercyse of those who were in that Famous and Religious Monasterie of our Land called Colmekill to wit that they might onelie learne these Doctrines which were in the Propheticall Evangelicall and Apostolicall Scriptures sayeth hee Which thing is farre different from the Doctrine of the Romane Church now who teacheth that the Scripture is the least part of revealed trueth and the farre greater part of the Gospell is come to vs by vnwritten tradition as sayeth Hosiâ—s of which sort Petrus à Soto granteth these to bee to wit the sacrifice of the Masse invocation of Saynctes the Popes Supremacie Prayers for the Dead the fiue Sacramentes beside Baptisme and the LORD'S Supper Wherevnto their Canisius joyneth worshipping of Images and their Bishop Lâ—ndanâ—â— addeth Transubstantiation the Communion vnder one kynde Indulgences and Purgatorie so that by their owne confession the mayne bodie of Poperie is not built vpon the sure foundation of Propheticall and Apostolicke writ as on the Rocke but vpon the sandie and vnsure foundation of pretended vnwritten tradition CHAPT. IV. That these Doctrines of Fayth for which the Romanistes pretende onlie vnwritten tradition as their warrand are not onelie beside but also plainly contrarie to the written word by their own confession and so can not bee but the latter sowne Popple in the Lord's Field BELLARMINE in his fourth Booke of the Word of God professeth in the name of all Romanistes saying That such traditions as are repugnant to Scripture we never doe defende sayth hee seeing there-fore hee renounceth such and abdicateth them both from his profession and patrocinie Let VS inquyre concerning some poynts of Poperie by their owne confession whether they bee Babels babes or the brood of such a bastard birth And first wee know that publicke prayer and performing of divine worship in an vnknowne tongue to the People is a doctrine and practise of Poperie having no ground but vnwritten tradition But if it bee asked whether this bee agreeable to Scripture 1. COR. 14. or contrarie thereto their owne Cardinall Cajetane on that place will tell vs saying By this doctrine of S. Paull it is to bee helde that it is farre better for the edifying of the Church that publicke prayers which are vttered in the hearing of the people bee said in a language common and knowne both to the Clergie and people And agayne sayth their owne Benedictus Montanus altho the Apostle would haue prayers sayde in a language that is vnderstood yet notwithstanding it is to bee helde that the Church to wit of Rome for most just causes hath decreed and ordayned the contrarie Heere then wee see that the Romane Church can decree clean contrarie to the doctrine of the written Word Agayne wee know that the prohibition of people to reade the Scriptures is a doctrine and practise of Poperie having no warrand but the Churches tradition but if it bee asked whether this bee agreeable to Scripture or no and especiallie to COLOSS. 3. 16 their owne Bishop Espenceus will tell vs saying It is manifest by the doctrine of the Apostle to the Colossians 3. 4. and by the practise of the Church sayeth hee that of olde the vse of the Scriptures was permitted to the people Therefore sayeth the Iesuit Azorius wee confesse that in S. Ierome and Chrysostomes tymes the Laicke people were exercysed in reading of the Scriptures because they were written in these Languages which they did vnderstâ—d and so sayeth also their Alfonsus à Castro Agrippa and others Lyke-wyse wee know That the making the Image of GOD the Father after the likenesse of an olde man is a doctrine and practise of Poperie having no warrand but the tradition of the Romane Church But if it bee asked whether this bee agreeable to Scripture EXOD. 20. 4. and DEVT. 4. 15. a clowde of witnesses of their owne Doctors will tell vs the contrarie as Bellarminâ— confesseth Abulensis to bee Durand and Perésius to whom wee may joyne also the late Iesuit Vasquez and others Wherefore Iohannes Ragusius in his Oration at the Councell of Basil is forced to confesse That altho in the olde Law the visible Images of GOD and of his Saynctes were forbidden by the Law of GOD and no libertie was graunted since eyther in the Olde or New Testament to make anie such yet the Church taught forsooth by the holie Ghost sayeth hee hath not onelie permitted but decreed and ordayned the contrarie Where wee may see a strange libertie assumed by the Church and a farre stranger inspiration of her by the holie Ghost hee to bee contrarie to himselfe and shee to trangresse GOD'S expresse command in Scripture by his
come then to the discoverie of the Noveltie of this grosse sort of Idolatrie which is not onelie to worship by or before an Image but to worship the Image it selfe for which cause sayeth one of the Bishops It must not onelie bee confessed that the faythfull in the Church doe adore before the Image as some perhaps would warilie speake but also doe adore the Image it selfe without any scruple yea with that same worship where with they adore the thing that is represented thereby First their owne Cassander telleth vs that it is certayne in the beginning of the preaching of the Gospell sayeth hee and a good while after that there was no vse at all of Images amongst Christians but especiallie in Churches so that wheÌ„Adrian the Emperor had commanded that Temples should bee made in all Cities without Images it was presentlie conceaved that hee was preparing these for Christians And when the auncient Christians themselues were demanded by the Gentiles why they had no Images Minutius Fâ—elix returneth them this answere What Image should wee make to GOD when man himselfe is GOD'S Image sayeth hee The primitiue Church lykewyse for preventing of that Idolatrie which thereafter ensued was so carefull and provident that the Councell of Eliber iâ— in Granado in Spayne in Anno 305 decreed plainlie that no Pictures at all should bee brought within Churches for feare of adoration which might ensue thereafter Neither was this the decree of a provinciall Assemblie onelie but an ordinance also in all other parts of the whole Church as witnesseth their owne Clemangis â— Parisian Doctor and Arch-deane of Bajon saying Of olde the whole vniversall Church did decree beeing induced thereto by good reason for their cause who 〈◊〉 Gentilisme were converted to the sayth that no Images should bee set vp in Churches The first breach and violation of which ordinance wee finde â—o haue beene in Epiphanius time Bishop of Salamins in Cyprus about the yeare 390 who as himsâ—lfe 〈◊〉 entering into a Chappell for his owne private devotion at Anablatha and seeing a certayne Vaile hanging on the wall thereof having paynted therevpon the Image of CHRIST or some Saynct sayeth hee hee tooke downe the same and rent it in pieces and thereafter wrote to the Patriarch of Ierusalem within whose precinct it was finding fault that anie such thing should haue beene done within his boundes and desiring him that hee would command that thereafter in the Church of CHRIST no more such Vailes or Pictures should bee hung vp this beeing contrary to the authority of Scriptures and agaynst our Religion sayeth hee But a good while there-after how they were more commonlie brought in into Churches Corneliâ—s Agrippa thus doeth declare saying The Heathnish custome and their false Religion hath also infected ours and hath brought into Churches Images and Pictures with manie other pompous Ceremonies none whereof were found amongst the first and true Christians Vnder what specious pretence also and for what ende at fiâ—st this was done their owne Cassander hereby clearly testifieth saying At last it is evident that Pictures were admitted into Churches to represent onlie the â—torie of things done altho Augustine spake plainlie agaynst it saying These deserue to bee thought altogether to erâ—e who seeke the knowledge of CHRIST and His Apostles not in holie Scriptures but vpon paynted walles But how farre the auncient Fathers who lived in the primitiue Church did abhorre from any worship of Images onlie Origen wryting against Celsuâ— may declare sayeth hee Thus beeing then generallie set vp into Church through the superstition of people about the 600 yeare of GOD in the tyme of Pope Gregorie the first they began to bee adored at what tyme Cerenus Bishop of Marsilâ— publicklie opposed the same by breaking all the Images and removing out all the Pictures that were within the Churches of his whole Diocesses which thing Pope Gregorie himselfe doeth relate to vs in that Epistle of his written to Serâ—nuâ— commending his zeale which hee shew against any worshipping of Images as being sayth hee altogether agaynst the Scriptures but thinking amisse onelie that so rashlie hee altogether had broken them in pieces What fierce contentions also afterward arose in the Church concerning Images it were too large a taske at length here to set downe the Greeke Emperoures Leo Isaurus Constantinus Caballinus Nicephorus Stauratius Leo Armenus Michaell Balbus Theophilus and others who were therefore called Iconomachi or the enemies to Images opposing them and their adoration constantlie in the East till at last their worship was established in that second Councell of Nice helde by that superstitious Empresse IRENE in Anno 787 which Councell was quickly thereafter opposed by the Councell of Franckeforde convocate by Charles the Great and helde in the West at what tyme sayeth their owne Cassaâ—der when the coppie of that Councell of Nice was brought vnto Franckeforde and diligentlie read by the command of the Emperour Charles the Councell of Franckeforde was indicted at which the Legates of the Bishop of Rome were present and there by the full consent of the Westerne Bishops sayeth hee that Grecian Councell in so farre as the same decreed the worship of Images to bee lawfull was disallowed and condemned as not onelie contrarie to Scripture but also to the doctrine of the auncient Fathers and to the custome of the Romane Church it selfe So that wee see 800 yeares after CHRIST that the Romane Church was then as farre from the doctrine and practise of the Romane Church now in this poynt of worshipping Images aâ— ever Luther or Calvin or aâ—ie Protestant now Whereby it is evident how falselie the Romane Catechisme affirmeth that it is not onelie lawfull to haue Images in the Church and to giue honour and worship to them but also that this hath ever or in all ages beene done to the great good of the â—aythfull Neyâ—her was that reason or excuse thought to bee of anie worth then sayeth their owne Cassander which is by some now-adayes pretended that this worship is not given to the Images themselues but to them whom they represent for this excuse sayeth hee was lyke-wyse made by Pagans to colour their Idolatrie Which practise of Romish devotion and pietie is come to that hight of madnesse sayeth their Polydor Virgâ—ll that this part of Religion is little different from impietie for there are manie so exceeding rude and stupide sayth hee who worship Images made of Stockes and Stones Brasse and Mâ—rble and these also that are paynted over with dyverse sorts of Coloures vpon walles not is representing figures but as if they had sense and feeling and confide more in these than in CHRIST Himselfe Yea they so dote vpon Images sayeth their owne Gabriell Bâ—ell that they belieue a certayne Deitie grace or holinesse to bee in them whereby they are able to worke miracles restore health and delyver from dangers and to
the Catholicke Church hee will tell vs That it was knowne but of late sayeth hee and that after manie ages the beliefe of Purgatorie and indulgences was receaved by Orthodoxe Christians and therefore hee granteth that thereof little or no mention was at all in the auncient Fathers But on the contrarie Iustin Martyr doeth teach vs That after the soules departure from the bodie staâ—sm or instantly the soules of the godlie are carried to Paradise where the sight of Angels and Archangels and the sight of CHRIST is And so lyke-wyse sayeth Prosper that Christians having ended their Pilgrimage presentlie thence-foorth reygne happie in their natiue countrey In lyke-manner Augustine that the soule beeing set at libertie out of the bodie presentlie goeth to Heaven Yea Bellarmine himselfe vpon these wordes of S. PAVLL 2. COR. 5. 1. confeâ—â—eth no lesse saying The reasoning of the Apostle then is excellent to wit this sayeth hee if this mortall lyfe perish wee haue presentlie the enjoying of another sarre better in the Heavens Last of all if moreover to proue the Noveltie of this errour wee consider the vniversalitie or Catholicisme both of place and persons wee shall finde that as it hath not beene semper or ever in the Church so neyther hath it beene helde or believed Vbique nec ab omnibus or in all places and by all which beside the irrefragable notorietie thereof their owne Bishop of Rochester clearlie confesseth saying As for the Grecians even vnto this day they did never belieue Purgatorie and yet of the Grectan Church their owne Bishop of Bitâ—nto in his Oration before the Councell of Trent professeth her to bee the mother Chruch from whome the Romane Church hath whatsoever shee hath sayeth hee to wit of sound and Orthodox doctrine And if beside the Grecians wee consider and joyne the Muscoâ—ites and Abysâ—in Christians the Gorgians and Armenians as also the Syrians and Chaldeans that are subject to the Patriarch of Antioch and Babylon from Cyprâ—â— and Palestina to the East Indies besides the reformed Churches in Europe wee shall finde these who belieue Purgatoriâ— to bee but a few CHAPT. XVI The Noveltie of Papall Indulgences HAving before cleared the Noveltie of Purgatoriâ— by the Romanâ—â—tes owne confession it followeth necessarilie that Papell Indulgences can brage of no Antiquitie For sayeth their owne Bishop of Rochester If yee take away Purgatorie what neede will bee of indulgences for vpon it sayeth hee dependeth all the respect that is had to indulgences Yet to discover more clearlie the Novelty of Papall indulgences wee will first consider what were these auncient indulgences which are mentioned in the recordes of Antiquitie to haue beene at first in vse in the Church of CHRIST that by the generall name common to these auncient and the now late Papall indulgences none may bee deceaved First then the indulgences of olde were onlie a releasing of penitentâ— from some part of the severitie of discipline injoyned to scandalous offenders as their serious repentance and publicke evidence thereof did procure as may bee seene 2. COR. 2. and as Bellarmine himselfe maketh manifest out of the Actes of the Councells of Nice and Ancyra set downe by him at length Which thing also their owne Cassander showeth saying That the diminishing of Canonicall Pennance or that relaxation which was granted by the Bishop to publicke penitents when eyther somewhat of the tyme or of the rigour of the pennance was lessened was called an Indulgence so that it was a lessening and mitigation of their disciplinarie satisfaction to the Church who were penitents and alyue granted by everie Bishop to such of his Diocesse and that verie sparinglie as Bellarmine showeth but no largesse and application of the satisfactions of Saynctes joyned with CHRIST'S sufferings for the reliefe of those that are dead out of a forged fyrie Purgatorie graunted onelie by the Bishop of Rome for satisfaction to him in moneyes and as Bellarmine acknowledgeth for the lightest causes as anie lavishing out greatest Indulgences as that is which is granted to all who hearethâ— Popes blessing at Easter Now if wee inquyre what is become of these auncient Indulgences Bellarmine will tell vs saying I confesse indeede sayth hee that the forme of drspencing with a number of yeares or dayes or Lents appoynted for pennance which was of olde in vse is now cleane left off Next if wee inquyre concerning these new Papall Indulgences that are come in their place whether they haue anie Antiquitie for them eyther by Scripture or ancient tradition their owne Sylâ—ester Prierâ—as Antonius Cajetane and others will gâ—ant that they haue none for thus sayeth Prierias and with him the other two Indulgences are not knowne to vs by anie authoritie of Scripture nor was there any vse of the in the beginning of the Christian Chruch sayâ—th their Bishop Fisher To come next from Scripture to the authoritie of Fathers Cardinall Cajetane telleth vs That none of the Auncient Fathers Greeke or Latine haue brought these to our knowledge sayeth hee which therefore maketh Bellarmine that hee citeth not one Father for them As also to consesse that Durandus Antoninus and Rochester denye sayeth hee that Indulgences were knowne in the times of Ierome Augustine and other Fathers who lived in the first fiue hundreth yeares Next after the first fiue hundreth yeares if wee inquyre in the auncient Fathers that thereafter lived whether anie mention is to bee found of Papall Indulgences their Antoniâ—â—â—â— will tell vs saying There is no testimonie for them in the auncient Fathers at all but onelie sayeth hee out of more later wryters Wherefore their owne Alfonsus à Castro vpon the same ground granteth That their vse sayeth hee is onlie of late in the Church Iustly therefore is that challenge made by Chemnitius that no Tâ—stimonie can bee produced out of anie Father by anie that any such doctrine or venting of Papall Indulgences was in vse in the Church for the space allmost of twelue hundreth yeares after CHRIST the first author of them beeing as their owne Polydor and Agrippa telleth vs Boniface the eyght who lived about that tyme and extended them to the soules in Purgatorie and for the better sale and venting of them devysed a solemne Iubile beeing therein a successour rather to Simon Magus than to Simon Peter So that wee see this doctrine of Indulgences is new in the institution now in the pâ—actise new in the extent and nâ—w everie way and consequentlie false and impiouslie deceatfull CHAPT. XVII The Noveltie of the Popish fiue Bastard Sacramentes FIrst then to cleare the Noveltie of this doctrine set downe by the Councell of Trent with such a dreadfull fulmination of a curse to the controllers thereof if wee inquyre beside these two Sacramentes to wit Baptisme and the LORD'S Supper whether they bee anie moe which the Antiquitie of holie Scripture doeth countenance and allow to bee true and