pope hath given this auctoritie to the priest But alas that can not possibly be graunted For this is a constant axiome with the papists par in parem non habet potestatem When two are of equall auctoritie the one can not make a law for or against the other Well since none of these waies can content his holines let vs heare what his owne deare vassals can say in his defense Iosephus Angles vnfoldeth this great difficultie at large when he thus writeth Canus affert tres opiniones prima est S. Thomae D. Bonaventurae quibus adhasit Turrecremata Secunda opinio est Paludani asserentis habere authoritatem absolvendi non à Papa sed à Christo. Tertia est Caietani dicentis iurisdictionem quam habet sacerdos absolvendi Papam nec esse à Christo neque à Papa neque ab ecclesia sed solum ex electione per hoc scilicet quod papa se subiicit illi illumque eligit Est quarta opinio qua tenetur quod quemadmodum in receptione ordinis datur vnicuique simplici sacerdoti potest as iurisdictionis respectu venialis mortalis quae poenitens alias confessus est etiam respectu cuiuscuÌ„que peccatoris in articulo mortis ita datur tunc iurisdictio eidem sacerdoti absolvendi papam Master Canus bringeth three opinions the first is of S. Thomas and S. Bonaventure to whome agreeth Turrecremata The second is the opinion of Paludanus who avoucheth that the Priest receiveth his authoritie not from the Pope but from Christ him selfe The third opinion is Caietans who affirmeth that the Priest hath authority to absolve the Pope neither from Christ nor from the Pope nor from the Church but onely by election to wit in that the Pope submitteth him selfe to the Priest and chooseth him And there is yet a fourth opinion which holdeth that as in receiving of priesthoode power of iurisdiction is given to every simple priest in respect of veniall sinnes and of those mortalls which the penitent nath otherwise confessed and also in respect of every sinner in the point of death so is iurisdiction then given to the said Priest that he may absolve the Pope Thus saith our reverend bishop and worthie fryer Ioseph Out of whose words I note 1 First that since our Lord is the God of peace and not of dissention as recordeth his holy Apostle in many places it must needes follow that this popish doctrine is not of God which is so devided against it selfe and therefore said Caietain truely though vnwittingly and to another ende when he denied the priest to have his authoritie from Christ or from his Church 2 I note secondly that their doctrine is meere opinative as which is onely grounded vpon mans invention 3 I note thirdly that as the priestes iurisdiction is vncerten so is the Popes absolution also as which is consectarie therevnto and consequently that the Pope standeth in daunger of his salvation And so if I be not deceived the obscuritie of this conclusion is made evident The Corollarie FIRST therefore since auricular popish confession is not commaunded by Christ secondly since it was not practised by the Apostles thirdly since it was instituted onely by the positive lawe of man fourthly since the Greeke Church never admitted that lawe fifthly since it is contrarie not onely to the fathers but to popish doctours also sixtly since it bringeth the Pope him selfe to the hazard of his salvation I conclude that it is a sufficient motive for me to renounce the Romish religion as false erroneous and pernicious doctrine Thus much of the tenth and last Motive Peroratio I HAVE in this discourse gentle Reader briefly confuted ten special articles of popish faith and religion 1 First I haue shewed the insufficiencie blasphemie and absurdities of popish pardons 2 Secondly that the Pope both may erre and hath erred defacto not only as a priuate person in priuate opinion but euen as Pope and publike person in iudicial definitions 3 Thirdly that generall councels in these latter daies are nothing els but a meere mockerie sophistical subtiltie to deceiue Gods people withal 4 Fourthly that the Popes dispensations are wicked licentious and intollerable 5 Fiftly that Kings are above Popes that their power is independent that they are subiect to none but to God alone 6 Sixtly that popish dissention is of matters most important and incredible to such as are not wel acquainted with their bookes 7 Seaventhly that the writings of the auncient fathers are to be received with great reuerence yet so as we acknowledge them to be men to haue their errours and to binde vs to their authorities no further then they accord with the holy Scriptures 8 Eightly that all things necessarie for our salvation are conteined in the holy Scriptures and that popish traditions are so vncerten as the best learned papists can not agree therein 9 Ninthly that after this life there is neither merite nor demerite nor satisfaction to be made and that the booke of Machabees can not establish popish purgatorie 10 Tenthly that the specificall enumeration and confession of all our sinnes is not onely not commaunded by the Scriptures but repugnant to the same and impossible to be accomplished by the power of man All which points I have prooued not onely by Scriptures authorities and reasons but euen by the expresse testimonies of best learned papists A thing heretofore never performed by any to my knowledge and yet so forceable against the papists if I be not deceived as nothing can be more My desire was to content all to offend none to confirme the weake to instruct the ignorant to reclaime the seduced and to confound all arrogant disloyall subiects If â—ffect succeede correspondent to my option God be thanked for it who is the chiefe worker of every good act to whome with the Sonne and the holy Ghost three persons and one God be all honour power glorie and dominion nowe and ever AMEN 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sapient 8. 1. Dionys. Arâ—â— pag. de divinis nominibus c. 4 2. Thess. 2. v. 4 5 6 7 8 9. 1 Greg. 9. lib. 1. decret tit 33. cap. 6. Glossa ibid. Gregor ubi supra Glossat lib. 1. decretat tit 7. cap. 3. Gerson de potestat eccles consider 12. part 3. Gerson ubi supra Bellarminus de Rom. Pont. lib. 5. cap. 8 1 2 3 Secundò principalitèr Bernar. ad Gaufridum epist. 125. 3 Robertus Bellarminus lib. 5. de Rom. Pontif. cap. 7. Bellarm. cod cap. Bellarm. cap. codem Bellarm. ubi supra 1 2 3 Prou. c. 8. 15. Rom. c. 13. v. 1. 4 Sylvest de papa para 2. 5 Bellar. derom pontif lib. 5. cap. 7. Luc. 12. 2. Mat. 16. 13. Mat. 23. 3. Mat. 15. 3. Mat. 15. 9. 1. Ioh. 4. 3. Roffensis cont assertion Luther art 18. prope initium Deut. cap. 2. vers 4. 2. Machab. cap. 12. vers 26. Matt. cap. 11. vers 25. Bellar. lib.
and do not conclude necessarilie For our faith is grounded vpon revelation made to the apostles and prophets who wrote the canonical scripture but not vpon revelation of anie other writers if anie were made vnto them Thus saith Aquinas Out of whose words I gather First that the authoritie brought from man is ever insufficient 2 I gather secondly that that ground whereupon we must build as vpon an vndoubted truth is onelie and solelie the authoritie of the scriptures 3 I gather thirdlie that mans reason may never be vsed to establish any point of doctrine 4 I gather fourthlie that the fathers are to be read reverentlie and their authorities to be vsed as probable reasons but not as necessarie demonstrations 5 I gather fiftlie that feined romish revelations are not authentical And consequentlie that all revelations divulged vnder the name of Saint Bridget and others are either meereillusions or of small force and which can yeeld no sound argument in matters of faith Victoria in verie briefe wordes vttereth this point effectuallie Licet in hoc omnes conveniant non est tamen mihi certum Although saith he all agree in this yet doe not I make it certaine Navarre singeth the same song in manie places whereof I will recite onelie one Tum quod fundamentum principale ipsius est quod communis tenet oppositum quodip sum etiam ipse assero sed non obstat quia a communi recedendum quum pro contraria est textus velratio cui non potest satis bene responderi Because also his principal ground is that the common opinion is to the contrarie which thing I my selfe also graunt But that is not of force for we must renounce the common opinion when there is either text or reason which can not be sufficientlie answered In fine their owne glosse in their decrees reiecteth saint Augustine roundlie in these words Cum enim salva sua pace Augustinus non bene opponit istis it a dormit avit hic Augustinus VVhere saint Augustine by his favour doth not well obiect against this and so Augustine here was a sleepe Loe when the fathers speake not placentia everie beggerlie popish glosse reiecteth them at pleasure And yet must wee vnder paine of excommunication admit their authoritie when they seeme to make for poperie albeit they speake never so flatlie against the holie scriptures yea their late councell of Lateran chargeth all preachers vnder paine of excommunication that they expound the scriptures according to the old doctors received in the church of Rome The Corollarie 1 FIrst therefore since the ancient fathers may erre and have also erred de facto 2 Secondlie since Saint Augustine admitteth the opinion of fathers no further then they agree with the scriptures 3 Thirdlie since that which is holden of the greater part of the fathers is often false and disagreeable to the truth 4 Fourthly since the papistes them-selves preferre the opinion of one before many Fiftly since Caietanus Canus Navarrus and others doe al roundly reiect the common opinion when it disliketh them 6 Sixtly since their owne glosse maketh no accompt of S. Augustine when he speaketh not placentia I conclude that it is a sufficient motive for me to renounce the romish religion as false erroneous and pernicious doctriue Thus much of the eight Motive The X. CHAP. Of Traditions vvritten and vnwritien THe Papistes beare the world in hand that many things necessarie for mans salvation are not conteined in the written worde and consequently that none can be saved but such as beleeve their unwritten traditions VVherein that trueth may plainly shewe it selfe after mine accustomed manner I put downe conclusions The first conclusion THe written worde or holy scripture conteineth in it selfe everie thing necessary for our salvation For proofe of this conclusion S. Paul writeth unto Timothie in this manner Quia ab infantia sacras literas nosti quae te possunt instruere ad salutem per fidem in Christo Ie su Because thou hast knowne the Scriptures from thy infancie which are able to instruct thee to salvation through faith in Christ Iesus Now if the scriptures be able so to instruct one as hee may thereby attaine his salvation it can not doubtlesse be denied with reason that euerie thing necessarie for mans salvation is conteined therein For which cause the Apostle addeth these wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The whole scripture is given by the inspiration of God and is profitable to doctrine to redargution to correction to instruction which is in righteousnesse that the man of God may be perfect prepared to everie good worke In which wordes the holie vessell of God Saint Paul confirmeth that which he said before to wit that the holie scripture is able of it selfe to instruct vs fullie vnto salvation And the Apostle declareth this by an argument drawen from the sufficient enumeration of those partes which are required vnto our salvation and withall he commendeth the scripture of the sufficient cause end and vse thereof The cause is in that he saith the scripture is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say given by the inspiration of God The vse is foure fold whereof the two former pertaine to doctrine the two latter to life and manners 1 For first it is profitable to the doctrine of faith and holie obedience 2 Secondlie to the refutation of errors contradictions and false opinions 3 Thirdlie for the correction of abuses as wel publique as private 4 Fourthlie for instruction vnto righteousnes that is to leade a godlie and holie life The end is that the man of God to wit hee that is the true worshipper of God may be sounde perfect and most absolute furnished in ail kinde of goodnes which being so we must needes confesse if we will not obstinatelie denie the manifest truth that the scriptures containe all thinges necessarie for christian doctrine and for the full accomplishment of eternall life Neither will it helpe the papistes to answere as their wonted maner is that the greek vvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth everie not all so as the Apostle should say not the whole scripture but everie scripture For first everie scripture is not so copious or fruitfull as it can afford vs all those goodlie affects which saint Paul here rehearseth Againe the selfe same greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is vsed for the whole by saint Paules owne interpretation in another place of holie scripture where he hath these expresse words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And if I have all and the whole miraculous faith so that I can remove mountaines but have not love I am nothing In which place the papistes can not possiblie interprete the selfe same greeke word though they would never so gladlie but for all the whole because otherwise the sense would be most absurd as which would prove saint Paul to speake of everie kinde of faith and consequentlie of
of the Church all the Churches of Asia together with others adioyning and very bitterly inveigheth against them by his letters Which fact of Victor Irenaeus and other Bishops sharpely reprooved in their letters to the said Victor Which thing Ruffinus plainely testifieth in these words Sed hoc non omnibus placebat Episcopis quin potius è contrario scribentes ei iubebant vt magis quae pacis sunt ageret concordiae atque vnanimitati studeret denique extant ipsorum literae quibus asperius obiurgant victorem velut invtiliter ecclesiae commodis consulentem Yet this his dealing pleased not all Bishops but contrariwise they wrote vnto him bidding him to practise rather that belonged to peace and to studie for concord and vnitie Finally their letters are also extant in the which they sharpely chide Victor as one that respected vnprofitably the good of the Church Thus saith Ruffinus In like manner though with more modestie dissented Anicetus an other bishop of Rome from S. Polycarpe bishop of Smyrna Of which variance thus writeth Eusebius Neque tamen Anicetus Polycarpo poterat persuadere vt suum observandi morem deponeret neque Polycarpus Aniceto persuasit vt consuetudinem Asiaticam vllo modo observaret Neither could Polycarpus perswade Anicetus to keepe the custome and tradition of Asia Now gentle Reader what neede more to be said for the vncertentie of traditions 1 For first these Bishops that thought thus diversly of traditions lived within one hundred yeeres of Christ at what time the Church was in good estate and stained with very few or no corruptions at all 2 Secondly the one side doubtles was seduced with false traditions 3 Thirdly S. Polycarpe and other holy bishops of that age made no more account of the bishop of Rome his opinion or authoritie then of an other mans 4 Fourthly they were so farre from acknowledging him to be the supreame head of the Church that they all reputed them selves his equals and controlled him as sharply for his doctrine as S. Paul reprooved S. Peter for his conversation 5 Fiftly if S. Polycarpe had cause in his time beeing the flourishing age of the Church to doubt of Romish traditions much more have we cause in these latter daies to stand in doubt thereof For now hath iniquitie the vpper hande nowe are corruptions more frequent no we doe errours in every place more abound Let vs therefore follow S. Augustines advise let vs admit nothing rashly let vs examine all doubtfull traditions and doctrines by the touchstone of veritie the holy Scriptures And least any man thinke S. Augustine to be of another minde these are his owne expresse wordes Non audiamus haec dico haec dicis sed audiamus haec dicit dominus sunt certe libri dominici quorum ant horitati vtrique consentimus vtrique credimus vtrique servimus ibi quaeramus ecclesiam ibi discutiamus causam nostram Let vs not heare I say this thou saiest that but let vs heare this saith the Lord for our Lord hath bookes whose authoritie we both admit we both beleeve we both obey let vs there seeke the Church let vs there decide our cause But what neede many words For either popish vnwritten traditions are repugnant to the Scriptures or consonant to the same If they be repugnant then is there great reason to reiect them if they be consonant that must be tried by comparing them to the Scriptures which is the conclusion I defend But the Papists perceiving them selves to be convinced by the Scriptures tell vs plainly that they must have their cause tried by other meanes For so writeth my L. of Rochester in these expresse tearmes Contendentibus itaque nobiscum haereiic is nos alio subsidio nostram oportet tueri causam quam Scripturae sacrae When therefore heretikes he meaneth all not Papists dispute with vs we must vse other helpe in defense of our cause then the Scripture Loe they dare not be tryed by the Scripture Which if a papist had not spoken who would haue beleeved it The Corollarie FIrst therefore since the written Word conteineth in it selfe every thing necessarie for our salvation secondly since no traditions are to be admitted but such as are consonant to the holy Scripture thirdly since Papists load vs with huge numbers of traditions without warrant of the written word fourthly since popish traditions were in old time most doubtfull and vncerten I conclude that it is a sufficient motive for me to renounce the Romish religion as false erroneous and pernicious doctrine Thus much of the ninth Motive CHAP. ix Of Popish auricular confession ALthough popish doctours doe wonderfully magnifie their auricular confession perswading the vulgar sort that they can not attaine salvation without the same yet is it in deede a meere invention of man the bitter torment of conscience and the readie way to desperation For manifest probation whereof I proceede in this manner The first Conclusion ALL Christians must confesse their sinnes to God with internall contrition of heart with full purpose to amend their lives and with stedfast hope of remission by the mercie of God through the merites of Christ his Sonne our sweete redeemer Of this kinde of confession the Scripture speaketh abundantly Delictum meum cognitum tibi feci iniustitiam meam non abscondi dixi confitebor adversum me iniustitiam meam domino tu remisisti impietatem peccati mei I have made my sinne knowne vnto thee and mine iniustice I have not hid I said I will confesse to the Lord my iniustice against my selfe and thou hast forgiven the impietie of my sinne Qui abscondit scelera sua non dirigetur quiautem confessus fuerit reliquerit ea misericordiam consequetur He that hideth his offenses shall not be directed but who shall confesse and forsake his sinnes shall attaine mercie Sidixerimus quoniā peccatum non habemus ipsi nos seducimus veritas in nobis non est si confiteamur peccata nostra fidelis est iustus vt remittat nobis peccata nostra If we say we haue no sinne we deceiue our selues and the truth is not in vs but if we confesse our sinnes c. That this confession must be ioyned with hope of remission S. Chrysostome teacheth in these words Quid proderunt lachrymae confessio sinulla adsit abolitionis fiducia What shal teares confession availe if there be no hope of forgivenes And that we must adde herevnto amendment of life S. Hilarie teacheth vs when he saith Quid aliud est confessio erroris quam confessio desinendi ab errore What other thing is the confession of errour then to confesse that we will forsake errour So then when we be wayle our sinnes confesse them and purpose to amend our former lives with stedfast hope of Gods mercie through attonement made in Christes bloode wee shall doubtlesse have remission of our sinnes Then though our
decree of the Councell but also that the Councell may upon a reasonable cause exempt anie man from his iurisdiction that the Councell may iudge and depose the Pope as also compell him to appeare and for his disobedience excommunicate his Holines The Popes owne deare Friar Iosephus Angles Valentinus avoucheth in these wordes Concilium ecclesiae potest Papam per excommunicationem compellere nt redditurus rationem haeresis aut apostasiae criminis cuius accusatur compareat in his duobus casibus illum excommunicare patet quia cumpossit in his duobus casibus papam deponere erit tunc illo superior exconsequenti antequam deponatur per excommunicationem illum ut in iudicio compare at compellere aliter enimsi non posset Concilium Papam compellere neque posset illum iudicare A generall Councell may by excommunication compell the Pope to appeare and to give an account of that heresie or apostacie whereof he is accused and in these two cases excommunicate him The thing is evident because when it can in these two cases depose the Pope it shall then be his superiour and consequentlie before he be deposed compell him by excommunication to appeare in iudgement For otherwise if the Councell could not compell the Pope neither could it iudge him I could alleadge moe like testimonies in this behalfe but it is needles because manie expresse textes in the Popes owne cannon lawe doe witnesse the same whereof this one of Pope Zozimus may suffice for manie Contra statuta sanctorum Patrum condere aliquid aut immutare nec huius quidem sedis potest authoritas To make any lawe or to chaunge any thing against the decrees of the holy fathers this our seat of Rome hath no authoritie Victoria saith thus Bene scio quod Pavormitanus Gerson Okam defendunt quod licet appellare a papa ad concilium I know right wel that Pavnormitaine Gerson and Okam doe holde that vvee may appeale from the pope vnto a generall councell Bellarminus graunteth that albeit Cameracensis Gerson Almaine Cusanus Pavnormitanus Florentinus Abulensis who all are great popish doctors doe differ in the maner yet doe they all acknowledge the povver of a generall councell to be greater then the authoritie of the pope These be his verie owne words Conveniunt tamen in eo omnes vt doceant esse hanc potestatem immediatè in ecclesia proinde mortuo papavel deposito vel nolente adesse concilio concilium non propterea esse corpus imperfectum sed perfectū habere potest atē papalē definiendi de fide sanciendi leges dandi indulgentias c. exquib deducunt concilium esse supra papam posse ipsum indicare punire idem esse querere an papasit maior concilio ac si quereretur an pars sit maior suototo But they all agree in this that they teach this power to be immediatly in the church and therefore when the Pope is dead or deposed or will not come to the councel as he neuer doth that then the councell is not an vnperfect bodie but perfect and hath papall power to define matters of faith to make lawes to giue pardons c. VVhereupon they gather that the councell is aboue the pope that it can iudge him and punish him and that it is all one to demaunde if the pope be greater then the councell as if it were asked if the part be bigger then the whole The councell of Basill defined it for an article of our faith to beleeue that the councell is aboue the pope These be the expresse words of the councell Veritas de potestate concilij generalis vniuersalem ecclesiam repraesentantis supropapam quemlibet alterum declarata per Constantiense hoc Basileense generalia concilia est veritas fidei catholicae The veritie of the power of a generall councell representing the vniuersall church aboue the pope and euerie other person declared by the generall councell of Constance and this of Basil is the verie truth of the catholike faith And the councell addeth another clause to wit that whosoeuer denieth this veritie obstinately is to be reputed for an heretike In fine Pope vrbanus saith thus Vbi apertè Dominus veleius apostoli eos sequentes sancti patres sententialiter aliquid definierunt ibi non novam legem Rom. Pontifex dare sed potius quod praedicatum est vsque ad animam sanguinem confirmare debet vvhere our Lord or his apostles haue spoken any thing plainlie and the holy fathers comming after them haue defined any thing iudicially There the bishop of Rome must not make any new lavv but rather confirme that vvhich is preached vvith the best bloud in his bodie The fourth Conclusion GEnerall and popish councels in these daies are as a nose of waxe and the decrees therof as vncertaine as the wind This conclusion is proved to be such by the expresse iudgement of great learned papistes Bellarminus writeth of councels in this maner Nos dicimus concessum episcoporum in concilijs legitimis esse verum iudicum concessum eorum decreta leges necessario sequendas vve say that the assembly of Bishops in lavvfull councels is the true assembly of iudges and that their decrees and lavves must bee followed of necessitie But in another place the same Bellarminus hath these vvords Dico igitur concilium illud non posse errare quod absolutè est generale ecclesiam vniversam perfectè representat eiusmodi autem concilium non est antequam adsit sententia summi pontificis I say therefore that that councell cannot erre which is absolutely generall and vvhich representeth the vniuersall church perfectly but such a councell is not before the pope giue his assent And hee saith againe in the selfe same chapter Idem enim est sive pontifex expresse concilium reprobet sive conciliū agat contra pontificis sententiam For it is all one whether the pope expressely disalow the councel or the councell doe against the popes mind Now in the first place Bellarminus telleth vs that bishops are true iudges in the councels and haue definitiue voices in the same and that their decrees must needes be followed But in the other two places he singeth another song and telleth vs that though the Pope commeth not in person to the councels but sendeth his legats in his place yet are the decrees of such councels of no force nor to any purpose vnlesse they bee according to the popes mind They are therefore as a nose of waze because when the bishops haue imploied their whole industrie when they haue vsed long consultation when they haue disputed the matter pro contra when they haue inuocated the holy ghost and haue with mature deliberation set downe cannons accursing such as will not obay the same the pope notvvithstanding saith all this is not worth a stravv as which is contrarie to his opinion that
sacriledge because forsooth saith Soto peradventure the other opinion is true And Iosephus exhorteth verie grauely to haue intention neither to consecrate precisely by the former wordes nor yet by the latter but to have the intention of the Church inmpe with the colier for in so doing saith he the sacrificer shall be in no daunger Now I beseech thee gentle Reader what horse would not breake his halter to heare this melodie The 27. article of dissention COncerning the formation of Eve wonderfull are the exclamations of Catharinus against Caietanus and of Antonius Fonseca against Catharinus as also of Paulus Burgensis against Lyranus of Matthias Thoring against Burgensis in many other thinges pervse their glosses vppon the old and new testament and all this will appeare The 28. article of Dissention IT is a great questiō amongst the papists what that is which a mouse eateth when she catcheth their reserved host Bonaventura their maister of sentences affirme that the mouse eateth not Christes bodie but our popes Cardinals and Iesuites defend the contrarie as a grounded article of their beleefe The 29. article of Dissention POpe Adrian Richardus and Panormitanus tell vs that a priest beeing contrite may say masse before he be confessed but by the decree of our councell of Trent this fact is a damnable sinne The 30. article of Dissention OVR pope Cardinalles and Iesuits tell vs that infidels are not bounden to their auricular confession But Richardus Gabriel and Angelus defend the contrarie The 31. article of dissention BEllarminus avoucheth that moe voices in councels must needes be of force but Canus affirmeth that the lesser part is the best if the pope hold with the same And yet in this point notwithstanding their good agreement resteth the foundation of their popish religion The 32. article of dissention THe councell of Lateran where were present 284. persons patriarkes metropolitanes bishops and abbots defined absolutelie that aungels were created at one and the selfe same time with the world and yet Basilius Nazianzenus Damascenus Hieronimus Augustinus and Aquinas denie the same to be a matter of faith Manie other like dissentions I could easilie alledge as of Cardinal Caietanes dissention about divorse and such like But because mine intent is to bee briefe these for this time may suffice For if I should touch all dissentions amongest the papistes the day would sooner faile mee then matter whereof to speake The Corollarie FIrst therefore since the papistes are at bloudie conflict concerning the popes civil regiment Secondly since they teach veniall sinnes not to dissolue amitie betweene God and man their greatest doctors impugning the same Thirdly since some of them constantlie affirme matrimonie to be a sacrament and other some deny the same with tooth and naile Fourthly since to hold the pope to be aboue the general councel is with some no article of faith nor error at all with other some an error in faith and flat heresie Fiftly since some papists maintaine romish doctrine by material succession other some bitterlie exclaime against the same Sixtlie since some do affirme that the pope may dispense for the ministrie of confirmation and other some that it is a heinous crime Seaventhlie since some hold that every of their orders is a sacramēt some zealouslie impugne the same Eightly since many papists defēd our Ladies cōceptiō without sin manie other avouch it to haue bin in sin Ninthly since it is a constant doctrine among the papistes that Constantine was baptized at Rome and that notwithstanding auncient fathers with vniforme consent repute the same a fable a lie since those manie other important dissentions bee amongst the papistes I conclude that it is a sufficient motive for mee to renounce the romish religion as false erroneous and pernicious doctrine Thus much of the seaventh motive THE NINTH CHAPTER Of credite due vnto vvriters THe papistes exclame against protestants because they reiect now and then the authoritie of man For whose better satisfaction in that behalfe if they will bee satisfyed with reason these conclusions following may suffice The first conclusion THe protestants speaking of the wiser and discreter sort do highlie reverence the holie fathers and ancient writers diligentlie reade their workes and gladly vse them as good helpes and ordinarie meanes vnder God for concerning the exact explication of holie writte Of this conclusion none can bee ignorant or stande in doubt therof that seriouslie peruse doctor Iewel the famous and worthie bishop of Saris burie against Doctor Harding Doctor VVhitgift the most reverend learned and vertuous arch bishop of Canterburie against M. Cartwright Doctor Cooper the reverend bishop of winchester against the Martinistes Doctor Reinolds Doctor Seravia Doctor Sutliue and others The second Conclusion THE Protestants although they speake and thinke reverentlie of the ancient fathers yet doe they neither repute their works of equal authoritie with the holie Scriptures neither to be free from all errours and imperfections wherein they nothing at all swerve from the modest estimation which the said holie fathers had euer of themselves For proofe of this conclusion S. Augustine writeth in this maner Ego solis eis scriptur arū libris qui iam canonici appellantur hunc timorem honorem didici deferre vt nullum eorum auctorem scribendo aliquiderrasse firmissime credam alios autem it a lego vt quantalibet sanctitate doctrinaque praepolleant non ideo verum putem quia ipsi it a censuerunt sed quia mihi velper illos auctores canonicos vel probabili ratione quod a veritate non abhorreat per suadere potuerunt I haue learned to give this feare and honour to those onely books of scripture which are called canonical that I firmly beleeue no author thereof to have erred in anie point but yet I read others so that how holie or learned soever they be I do not by by thinke it true because they say so but because they perswade me by those canonicall writers or by probable reason that that is true they say And in another place the same saint Augustine hath these wordes Ego huius epistolae authoritate non teneor quòd liter as Cypriani vt canonicas non habeo sed eas ex canonicis considero quod in eis divinarum scripturarum auctoritati congruit cum laude eius accipio quòd autem non congruit cum pace eius respuo I am not bound to the authoritie of this epistle because I take not Ciprian his writings for canonicall but consider them by the canonicall and what I finde in them agreeable to holy writ that with his praise do I receiue but what is dissonāt that with his favour I reiect And againe hee saith of him selfe in this maner Negare non possum nec debeo sicut in ipsis maioribus it a multa esse in tam multis opusculis meis quae possunt iusto iudicio et nulla
vs of the ordinarie meanes of our salvation when hee vppon paine of excommunication inhibiteth vs to reade the scriptures in our vulgar tongue vnlesse we have his licence and dispensation so to doe 3 I note secondly that if it be a shame for such as are charged with wives children and families only to heare sermons not to studye the scriptures vvithall much more is it a shame for others that bee more free not to read them diligently and greatest shame of al for a bishop to approve them that wil not so doe I note thirdlie that heresies dissolute life and all other evils proceede of ignorance and not reading the scriptures Againe the said Chrysostome in another place hath these vvordes Propterea obsecro vt subinde huc veniatis divinae scripturae lectionem diligenter auscultetis nec solum cum huc venitis sed domi divina biblia in manus sumite viilitatem in illis positam magno studio suscipite paulo post tantum igitur lucrum oro ne per negligentiam amittemus sed domi vacemus divinarum scripturarum lectiooni hic praesentes non in nugis invtilibus colloquijs temporis decoquamus I beseech you therefore that you come hither novv then and attend diligently the hearing of holie scripture neither onely when ye come hither but at home also take the holie bibles into your hands with great studie receive commoditie vvhich is in them conteined I pray you therefore let vs not negligently loose so great gaine but vvhen vve are at home let vs then apply our selues to read the holie scriptures and being here let vs not spende our time idlely vainly And in another place he speaketh in this maner Hoc igitur pacto si scripturas diligenter scrutari voluerimus salutem assequi poterimus sipenitus in eis ver sabimur doctrinam rectam vitam erudiemur Et paulo posi Non enim fieri potest vt qui Deum audiat alloquatur Deū assequatur vtilitatem sequitur vacemus ergo scripturis dilectissime et saltē evangelijs ea frequēter pertractemus By this maner then if we will search the scriptures diligentlie we shall attaine salvation if we shall be wholie conversant in them we shall be taught both right doctrine and good life For it can not bee but he shall get profite that both heareth and talketh with God Let vs therfore studie the scriptures my dearest and at the least let vs often read the holie gospels In and by which words as we see most evidentlie SaInt Chrysostome greatlie lamenteth that the people in his time were so negligent in reading the holie scriptures vvhat therefore would that holie father say if he lived in these our daies when the pope burneth such scriptures as the people vnderstand when the pope commaundeth all thinges to be done in strange tongues when the pope excommunicateth all lay persons be they never so well learned that reason in matters of their faith VVhat would he say if he heard priestes pronounce absolution in their popish sacrament of penance which neither the penitents nor the priestes themselves doe oftentimes vnderstand Nay what would he say if he were this day in romish churches where they doe not onely read their church-service in Latine but also Latine homilies or sermons vnto the vulgar sort which yet they teatme an exposition of the scripture VVhich thing is done in everie festivall day of nine Lessons in the tyme of Mattins In fine what would hee say if hee knew the rude vulgar sort commaunded to heare the gospell read in Latine and withall should see them listening with their eares least anie word should not be heard though impossible to bee vnderstood vvould he not and mighte hee not iustlie say with the holie Apostle that they were madde Ves doubtlesse Origen who lived above a thousand and three hundred yeares sithence doth not onelie exhort the people seriouslie to reade the scriprures but withall sheweth plainelie that in his time they were reade in the vulgar tongue These are his words Certe si non omnia possumus saltem ea quae nunc docentur in ecclesia vel quae recitantur memoriae commendemus Doubtlesse if we can not beare away all thinges conteined in the scriptures at the least let vs remēber those things which are taught read in the Church In which words he speaketh not onely of sermons but also of the gospels epistles praiers lessons and histories of the bible For sermons are conteined in the worde decentur which are preached and the rest in the word recitantur which are read or rehearsed And if such thinges had beene read in a strange tongue the vulgar sort could not haue committed them to memorie Saint Augustine doth not onely exhort to reade the scriptures but also giveth great encouragement thereto avouching that the scriptures may be vnderstood with all facilitie Magnifice igitur salubriter spiritus sanctus ita scriptur as sanctas modificavit vt locis apertioribus fami occurreret obscurioribus autem fastidia detergeret The holie ghost hath so magnificallie and healthfullie measured the holie scriptures that in the obscure places lothsomnes is taken away and with the places that be plaine and easie our hunger is satisfyed And his reason hereof followeth in these next wordes Nihil enim fere de illis obscuritatibus eruitur quod non plani ssime dictum alibi reperiatur For almost nothing is conteined in obscure places which is not most plainelie vttered in some other place so then by the testimonie of this holie father so auncient for antiquitie so holie for vertue so grave for auctoritie so profound for his iudgement so rare for his wit so renowmed for his learning that the papistes hitherto have admired his doctrine as an oracle from heaven the holie scriptures are easie to be vnderstood and whatsoever is obscurelie spoken in one place the same is plainlie told in another To conclude the practise of those godlie Christians of whom we reade in the Actes of the Apostles decideth this controversie sufficientlie as who beeing meere lay-men did notwithstanding studie the scriptures most seriouslie The 3. Conclusion TRaditions are to be examined by the holie scriptures the true touchstone of veritie and to be admitted when they are found consonant to the same This conclusion is evidentlie proved by the iudgement practicall of saint Cyprian For he being required by Stephanus then bishop of Rome to yeelde vnto traditions did not terme the said Stephanus by the title of Pope or holinesse as now the romish maner is but by the name of fellow or brother and calling him blind byarde not Saint Peters successour who could not erre did contemne vtterlie reiect that tradition which the said Stephanus requested him to yeelde vnto His verie owne words are these Nihil innovetur inquit nisiquod traditumest vnde est istae traditio vtrumne de