vs plainely and without all dissimulation his mouth being now opened by him that caused Balaams asse to speake That in the holy scripture as in a plentifull storehouse is laid vp for vs and our instruction all knowledge necessarie for mans saluation Againe the same popish bishop Saint and Martyr of papists so esteemed and reputed telleth vs roundly That they must not because forsooth they cannot defend and maintaine their poperie by the authoritie of the scripture but by some other way and meanes to wit by mans inuentions and popish vnwritten vanities which they tearme the Churches traditions Now gentle reader how can any papist who is not giuen vp in reprobum sensum for his iust deserts read such testimonies against poperie freely confessed and published to the world by papists euen when they bestirre themsulues busily to maintaine their Pope and his popish doctrine and for all that continue papists still and bee carried away headlong into perdition beleeuing and obeying that doctrine which cannot be defended by the written word of God which is the store-house of all necessarie knowledge They doubtlesse are either very senselesse or so blinded for their former sinnes that they cannot behold the sunne shining at noone tide me thinks they should be ashamed to hold and beleeue that doctrine in defence whereof they can yeeld no better reasons But let vs yet heare what other renowned popish writers tel vs who doubtlesse will not bewray their owne cause but against their wils Howbeit as the wise man saith Magnaest veritas praeualet The truth is of such force as it must needes preuaile and in time haue the vpper hand Melchior Canus another popish bishop and a very learned schoole-doctor hath these expresse words Cum sit perfectus scripturarum canon sibique ad omnia satis superque sufficiat quid opus est vt ei sanctorum intelligentia iungatur authoritas Seeing the canon of the scripture is perfect and most sufficient of it selfe to euery end and in euery respect what need haue we to ioyne therewith either the exposition or the authoritie of the fathers Thus writeth this great learned papist not denying the sufficiencie of the holy scripture but requiring the commentaries of the fathers for the better vnderstanding of the same VVhose opinion I doe approue and commend in that respect as is euident to all that shall peruse my booke of Motiues Thomas Aquinas whom the Pope hath cannonized for a Saint and his doctrine for authenticall teacheth vs not to beleeue any thing concerning God sauing that only which is contained in the scripture expresly or at least significantly These are his owne words Dicendum quod de Deo dicere non debemus quod in sacra scriptura non inuenitur vel per verba vel per sensum VVe must answere that nothing is to be verified of God which is not contained in holy writ either expresly or in sense The same popish doctour in an other place hath these wordes Quicquid enim ille Christus de suis factis dictis nos legere voluit hoc scribendum illis tanquam suis manibus imperauit For whatsoeuer Christ would haue vs to read of his doings and sayings the same he commaunded his Apostles to write as if he had done it with his owne hands Loe in these wordes Aquinas auoucheth very plainely that all things necessarie for our saluation are contained in the scriptures For in Christs deeds are contained his myracles his life his conuersation in his sayings semblably are contained his preaching his teaching his doctrine and consequently whatsoeuer is necessary for vs to know If then this be true as it is most true for the papists neither will nor can denie the doctrine of Aquinas that whatsoeuer Christ would haue vs to know of his miracles of his life of his conuersation of his preaching of his teaching of his doctrine the same is now written in the scriptures no man doubtlesse but he that will cum ratione insanire can denie all things necessarie for our saluation to be contained in the holy scriptures To this doctrine deliuered by Aquinas agreeth their owne renowmed professor and most learned schoole-doctor Franciscus a victoria that Spanish frier His expresse wordes are these Non est mihi certum licet omnes dicant quod in scriptura non continetur I doe not thinke it certaine and sure although all writers affirme it which is not contained in the scripture The same popish doctor and frier in another place hath these words Propter quas opiniones nullo modo debemus discedere à regula synceritate scripturarum For which opinions we must by no meanes depart from the rule and synceritie of the holy scriptures Loe gentle reader our popish frier will beleeue no doctrine which is not contained in the scripture although all writers teach the same Mad men therefore may they be deemed that will beleeue whatsoeuer the Pope telleth them though it be neuer so repugnant to the scripture Anselmus and Lyra two other famous popish writers doe teach vs the selfe same doctrine The second Proposition All persons of what sexe state calling or condition soeuer they be may lawfully and ought seriously to read the holy scriptures as out of which euen the simplest of all may gather so much as is necessarie for their saluation This I say against that popish ridiculous vnchristian and verie pestilent abuse where the Pope deliuereth to the people as it were by was of apostolicall traditon the scriptures sacraments and church-seruice in a strange tongue to them vnknowne VVhich to be flatly against the practise of the primitiue Church I haue proued copiously in my booke of Suruey Here therefore I will onely shew that it is both lawfull and necessarie for all sorts of people that desire to attaine eternall life to read diligently the holy scriptures S. Chrysostome discourseth at large of this subiect in many places of his workes but I will content my selfe with some few for the present In his commentaries vpon Saint Paul he hath these words Et vos itaque si lectioni cum animi alacritate volueritis attendere nullo alio preterea opus habebitis Verus enim est sermo Christi cum dicit quaerite inuenietis pulsate aperietur Verum quia plures exijs qui huc conuenere liberorum educationem vxoris curam gubernandaeque domus insesereceperunt atque ideo non sustinent totos se labori isti addicere saltem ad percipienda quae alij collegerunt excitamini tantum ijs quae dicuntur audiendis impendite diligentiae quantum colligendis pecunijs Tam etsi enim turpe sit non nisi tantum a vobis exigere tamen contenti erimus si vel tantum prestetis Nam hinc iunumera mala nata sunt quod scripturae ignorantur Hinc erupit multa illa haereseon pernicies hinc vita dissoluta hinc
enim fere de illis obscurit atibus eruitnr quod non planissime dictum alibi reperiatur For almost nothing is contained in obscure places which is not most plainely vttered in some other place The same father in an other place hath these wordes Nec solum vobis sufficiat quod in ecclesia diuinas lectiones auditis sed etiam in domibus vestris aut ipsi legite aut alios legentes requirite libenter audite Let it not be enough for you onely to heare Gods word in the Church but also read it your selues in your houses or else procure others to read it and heare you them willing Out of these wordes of this holy writer and antient father we may learne many godly lessons First that all things needfull for our saluation are plainely set downe in the scriptures Secondly that things which are obscurely touched in some places are plainelie handled in other places Thirdly that the scriptures are obscure in some places to exercise our wits and to cleanse the loathsomenesse of our stomackes Fourthly that we must read the scriptures at home in our houses not heare them read in the Churches Fiftly that if we cannot read them our selues then must we procure others to read them to vs and marke diligently what they read and heare them with desire and alacritie of mind Saint Hierome is consonant to Saint Austen and Saint Chysostome affirming that in his time which was about 1200 yeeres agoe both monkes men and women did contend who could learne moe scriptures without book These are his expresse wordes Solent viri solent monachi solent mulierculae hoc inter se habere certamen vt plures ediscant scripturas in eose putant esse meliores si plures edidicerint Men women and monkes vse to contend one with another who can learne moe scriptures and herein they thinke themselues better if they can learne more The same Saint Hierome in an other place speaking of the education of a yoong maid of seuen yeeres old hath these wordes Matris nutum pro verbis ac monitis pro imperio habeat Amet vt parentem subijciatur vt dominae timeat vt magistram Cum autem virgunculam rudem edentulam septimus aetatis annus exceperit caeperit erubescere scire quid taceat dubitare quid dicat discat memoriter psalterium vsque ad annos pubertatis libros Salomonis euangelia Apostolos prophetas sui cordis thesaurum faciat Let her mothers beck to her be in steed of wordes admonitions and commaunds Let her loue her as her parent obey her as her ladie and feare her as her mistris And when the rude and toothlesse girle shall bee seuen yeere old and shall begin to be bashfull to know when to be silent and when to speake then let her learne the Psames by heart and without booke and till she be twelue yeeres of age or marriageable let her make the bookes of Salomon the Gospels Apostles and Prophets the treasure of her heart Thus writeth Saint Hierome out of whose golden words I note these golden obseruations First that both men and women in his dayes did studie and read the scriptures as diligently and painfully as the monkes Secondly that in his time they thought themselues the happiest people who could con by heart the most texts of holy scripture Wheras amongst the papists they are deemed most holy that can by heart no scripture at all but absteine from the reading thereof as from the poyson of their soules Thirdly that yong women being but seuen yeeres of age must be acquainted with the holy scriptures learne by heart the booke of Psalmes Fourthly that from seuen yeeres vpward vntill puberty that is to say vntill the twelft yere of their age they must read seriously the bookes of Salomon the Gospels Apostles and Prophets and set their whole delite therein And the same holy father in his Epistle to the godly matrone Celantia doth perswade her for the best course of her life to be continually conuersant in the holy scriptures These are his wordes Sint ergo diuinae scipturae semper in manibus tuis iugiter mente voluantur Let therefore the holy scriptures be alwayes in thy hands and let them be vncessantly tossed or rolled in thy mind Saint Theodoretus telleth vs with good liking thereof that in his time the scriptures were translated into all maner of languages that they were not onely vnderstood of doctors masters of the Church but euen of the lay-people and common artificers His expresse wordes I will alledge which are these Hebraici vero libri non modo in Graecum idioma conuersi sunt sed in Romanam quoque linguam Aegyptiam Persicam Indicam Armenicaque Scythicam atque adeo Sauromaticam semelque vt dicam in linguas omnes quibus ad hanc diem nationes vtuntur Sequitur paulò inferius fossoresque adeo ac bubulcos inuenias plant arumque consitores de diuina trinitate rerumque omnium creatione discertantes The Hebrew bookes are turned not onely into the Greeke tongue but also into the Roman language also into the Aegyptian Persian Indians Armenian and Scythian as also into the Sauromatick tongue to speake all in a word into all tongues which this day are in vse amongst nations And after hee hath told vs that the Church-doctrine is knowne to all maner artizans of both sexes he addeth that we may find ditchers deluers neatheards and gardiners disputing euen of the blessed trinitie and of the creation of all things VVhereupon it is euident that in the auncient Church and in the time of old religion as the sillie foolish papists call their Romish inuentions which is in deed a newly inuented religion as I haue proued in my Suruey of poperie euery nation had the holy scriptures in their vulgar language and that in those dayes all the Christians did read the holy scriptures so seriously that both men and women of all trades and conditions were able to dispute of the holy trinitie and of the creation of the world VVhich two points doubtlesse are the most difficult obscure hard and intricate articles in the whole course of theologie The Iesuit Bellarmine a wonderfull thing to be heard and a most incredible sauing that the truth must needes in time haue the vpper hand confesseth so much vnawares as is able sufficiently to prooue and conclude my intended scope and proposition These are his expresse wordes His notatis dico illa omnia scripta esse ab apostolis quae sunt omnibus necessariae quaeipsipalam omnibus vulgo praedicauerant alia autem non omnia scripta esse These obseruations being marked I answere that all those things were written by the Apostles which are necessarie for all men and which the Apostles preached openly to all the vulgar people but that all other things were not written Thus writeth our skilfull Iesuit who
THE DOVVNEFALL OF POPERIE Proposed by way of a new challenge to all English Iesuits and Iesuited or Italianized papists daring them all iointly and euery one of them seuerally to make answere thereunto if they can or haue any truth on their side knowing for a truth that otherwise all the world will crie with open mouths Fie vpon them and their patched hotch-potch religion Psal. 116. vers 10. Credidi propter quod loquutus sum LONDON Printed by A. Jslip for Arthur Iohnson and are to be sold at the signe of the White Horse ouer against the great North doore of Paules 1604. TO THE MOST PVissant Wise Vertuous Learned Iudicious and Religious Monarch James by Gods permission and holy ordinance king of England Scotland France and Ireland defendour of the auncient Christian Catholike faith and supreme gouernour within his said Realmes Kingdomes Territotories and Dominions next and immediately vnder God ouer all persons and causes as well Ecclesiasticall as Ciuile THe Truth is of such force most gracious and dread Soueraigne that it hath enforced the professed enemies of truth the cursed brood of English traitorous Iesuits and Iesuited papists I meane to testifie the truth against themselues The secular Seminarie priests the Popes owne deere vassals who professe the selfesame religion with the Iesuits and yeeld the selfe same obedience to the Pope tell vs plainly in printed bookes puplished to the view of the whole world a thing verie rare and greatly to bee admired of such brutish barbarous cruell villanous traytorous and most bloodie dealing practised not onely by their deere brethren the Iesuites but euen by themselues also though not in one or the same degree that my selfe doubtlesse could neuer haue giuen credit thereunto if their owne selues had not so written and so testified against themselues They affirme constantly in many printed bookes published to the view of the whole world that the Iesuits by treacherous practises and most bloodie complots haue long sought for the vtter ruine and conquest of noble England and that their owne hearts and hands had sometime beene imbrewed with the same They affirme against the Iesuits First that they are great lyers Secondly that they are proud men richly apparelled furnished with coaches and attended on with a great traine of seruingmen as if they were Barrons or Earles Yea it is constantly auouched that the Iesuit Gerard had two geldings in a gentlemans stable at thirtie pounds a gelding besides others else where and horses of good vse It is also set downe in print that a Iesuit had a girdle and hangers of thirtie pound price Thirdly that they trowle vp and downe from good cheere to good cheere commaunding their chambers to bee perfumed and gentlewomen to pull off their boots Fourthly that they are great statesmen and that matters of state titles of princes genealogies of kings right of succession disposing of scepters with other matters of like qualitie are their chiefe studies Fiftly that they threaten a conquest and promise great preferment to all that will execute their most traitorous designements Sixtly that they are cruell tyrants and firebrands of all sedition Seuenthly that they are theeues and murderers and that the Iesuit Percie stole seuen and twentie pound of the common money by the consent of the other his fellow Iesuits Eightly that they haue a mint of counterfeit miracles with which they labour to seduce the world Yea that they endeuoured with a false miracle to persuade Sebastian the late king of Portugall to establish a setled law That from thence forward none might bee capable of the crowne of Portugall except hee were a Iesuit or chosen by their societie as at Rome the Pope is chosen by the Colledge of Cardinals Nninthly that the Iesuits are right Machiauels and that whosoeuer will adhere vnto thē must depend vpon the deuil of hell Tenthly that the Iesuits are flat cousiners and that their religion is nothing else but an hotchpotch of omnigitherum And to knit vp all in a word that they are the wickedst men vpon earth They confesse against themselues first that Sanders a secular priest was the architect of religion both in England and in Ireland Secondly that the same Sanders did too much extoll the rebels seeing they were executed by the auncient lawes of our countrey for high treason Thirdly that the Iesuits came into England by the instinct of the deuill and were the chiefest instruments of all traitorous practises against our late Soueraine of most happie memorie Fourthly that popish Seminaries are erected for treason Fiftly that the Iesuits and the secular priests expected a chaunge which now they haue indeed but God bee thanked to their euerlasting woe and griefe Sixtly that the Seminarie priests are sworne to be traytours against their dread Soueraigne and natiue countrey Seuenthly that all Iesuited papists must depend vpon the deuill Eightly that poperie is inseparably annexed with treason Ninthly that the hearts and hands of the secular priests had sometime beene as deepe in treasonable practises as the cursed crew of Iesuits Tenthly that the lawes of the land are iustly made both against the Iesuits and themselues and that they are not put to death for religion but for treason Eleuenthly that long hidden treasons are miraculously reuealed God so appointing it to be done All these asseuerations to be true most dread Soueraine I am readie to iustifie out of their owne printed bookes euen vpon the perill of my life if any of them vpon the like perill will challenge mee to haue charged them falsly in that behalfe This notwithstandlng the Iesuits Seminaries and other Iesuited papists doe still expect a tolleration to liue as they list within your Maiesties kingdomes and dominions that is in plaine English to bee rancke traytours as they haue beene For this end they neuer cease to buzze into mens heads and eares so to withdraw them from their due allegeance and to become popish vassals that the next parliament they shall not faile of their desire Against this cursed brood I haue published many bookes but to this day could I not receiue answere to any of them all Neither can they alledge for their excuse that they haue not seene my bookes or else they would haue answered the same For about a yeere agoe the masked Iesuit E. O. did publish a treatise against two learned writers of this age in which he taketh notice to the bookes which I have published against them and their late vpstart Romish religion which by piece meale and by little and little hath crept into the Church as I haue prooued at large in my former volumes These are the expresse wordes of the masked Iesuit To these former I was once determined to haue adioined a reformed brother of theirs one Thomas Bell who hath published certaine bookes against the Catholicke Church and vaunteth mightily and with insolent words braueth all Seminaries but I altered my purpose partly vpon other considerations but especially because the
and told the people that he had consecrated the said bread VVhereupon consultation was had out of hand among the learned and sentence giuen that euery loafe was God almightie and the bread was caried away with great solemnitie reuerence and such adoration as was due to the sonne of the euerliuing God Now would I know when the priest hath pronounced three of the said words viz. hoc est corpus what is become of the bread afore him For if they answere that it is Christs bodie then will it follow to their shame that one of the words of their consecration is of no force which to die for it the papists may not admit If they say that a part of Christs bodie is then wrought really by vertue of the said words then will it follow to their greater shame that Christs bodie is really torne in pieces by force of their bloodie and most cruell masse If they say that nought is indeed effected vntill the last sillable of the last word be pronounced then will it follow to their confusion that of foure words wherein consisteth their whole consecration three are of no vertue force or efficacie but stand as cyphers to fill vp the place and to make a shew of that which is not Fiftlie Durandus telleth vs that onely the forme of bread is chaunged and that the matter of bread remaineth still in the Eucharist Rupertus the popish Abbot holdeth that the bread is vnited hypostaticallie to the son of God Caietanus Henricus and Capreolus are of another opinion Iohanncs Parisiensis held also that the bread was assumpted but in a different manner from the opinion of Rupertus Another opinion affirmeth the annihilation of the bread but the Iesuit Bellarmine holdeth with their Councell of Trent that the bread is transubstantiated into the bodie of Christ. Sixtly the papists tell vs that when the priest is at masse then all spectators must adore that which he holdeth ouer his head and constantly beleeue it to be their maker and redeemer of the world and if any hold contrarie opinion or teach the contrarie doctrine that person must be burnt with fire and faggot for his paines But yet for all this the popish faith telleth vs that if either the priest want intention to consecrate which often chaunceth or at least may chaunce by reason of wandering imaginations or of purpose meaneth not to consecrate or of negligence omitteth or miscalleth any word of consecration then by popish doctrine faith and religion the thing adored for God almightie is but pure bakers bread and consequently the adorers there of become idolaters worshipping a piece of bread for the euerliuing God Seuenthly the papists tell vs that many priests are appointed at once to pronounce the words of consecration in the Romish Church Lateran when they are made priests But they cannot tell vs how many gods or how many times God is made in one and the same piece or cake of bread in and at that masse of the newlie made priests For they are all appointed to consecrate they doe all pronounce the wordes they are all bounden to haue intention and they all haue the fit and requisite matter to worke vpon but when the principall actor and chiefe agent to wit the bishop is at the last syllable then some of the rest be in the middest some toward the end some in one place some in an other neuer one iumping with other in that instant in which they should their bread-god make For of this dreadfull mysterie there are three solemne dissonant opinions Pope Innocentius holdeth that they all doe consecrate Durandus auoucheth that that priest onely consecrateth which with greatest speed first commeth to the end but Cardinall Caietanus hath a different consideration Now would I know how these so different popish opinions in a matter of so great importance can be reconciled and salued from contradiction Answere papists if you can or else relent and yeeld to the truth for shame The third Article Of popish dispensations ANtoninus sometime archbishop of Florence comming as ambassadour from the Pope telleth vs if wee may beleeue him that the Pope is Christs vicar vpon earth and hath equall power with God almightie These are his owne expresse words Cum autē vicarius Christi sit Papa nullus potest seipsum subtrahere ab obedientia eius de iure sicut nullus de iure potest se subtrahere abobedientia Dei. Et sicut recepit Christus a patre ducatum sceptrum ecclesiae gentium ex Israel egrediens super omnem principatum potestatem super omne quodcunque est vt ei genua cuncta curuentur sic ipse Petro successoribus eius plenissimam potestatem commisit For seeing the Pope is the vicar of Christ none can lawfully withdraw himselfe from his obedience as none can lawfully withdraw himselfe from Gods obedience And as Christ receiued of his father the dukedome and scepter of the Church of the gentiles arising of Israel ouer all principalitie and power and aboue euery thing that hath being that to him euery knee may bend euen so Christ hath committed most full power to Peter and his successors The famous popish frier Augustinus de Ancona in that booke which he dedicated to Pope Iohn the twelft of that name singeth the same song and affirmeth the Pope to haue the same power These are his expresse words Papa tanquam vicarius Dei filij caelestis imperatoris iurisdictionem habet vniuersalem super omniaregna imperia The Pope as he that is the vicar of the sonne of God the heauenly emperour hath vniuersall iurisdiction ouer all kingdoms empires Many other papists haue the like testimonies but they are needlesse seeing the Pope is a sufficient witnes against himselfe hauing often reduced their assertions to actuall execution For the Pope hath often by his wicked and execrable dispensations taken vpon him to dissolue that matrimonie which is firme and stable by Christs owne institution The former part is prooued by their learned canonist Martinus Nauarrus in these expresse wordes Diuiditur matrimonium ante consummationem per dispensationem papae iusta de causa factam Matrimonie is dissolued before consummation by the Popes dispensation vpon iust cause graunted Now to prooue that the Pope may this doe Nauarre taketh it for a good ground that the Pope hath practised the same Thus doth he write Quorum opinio adeo obseruatur quod etiam ter vel quater ad petitiones consilio meo antequam in vrbem venissem oblatas Paulus 3. Pius 4. per suas dispensationes dissoluerant quaedam matrimonia omnino clandestina nondum consummata in remedium animarum alioquin probabiliter periturarum VVhose opinion he speaketh of the Canonists is so obserued that three or foure times before my comming to Rome vpon petitions made by mine aduise Pope Paulus the third and Pope Pius the fourth with their dispensations dissolued certaine secret matrimonies not
not the scriptures onely but the fathers also doe denie Locus secundus Non enim subterfugi quo minus annuntiarum vobis omne consilium Dei For I haue not spared to shew vnto you the whole counsell of God This portion of scripture is vnderstood of things pertaining to our saluation as two famous popish writers Nicholaus Lyranus and Dyonisius Carthusianus doe contest with me Carthusiauus hath these wordes Sed cum alibi scriptum sit quis consiliarius eius fuit sapiens quoque dixerit quis homini poterit scire consilium Dei quomodo potuit Paulus omne consilium Dei annuntiare hominibus respondendum quod non simpliciter de omni consiliâ—â— Dei intendit sed de omni consilio Dei quantum ad humanam spectai salutem Quemadmodum etiam ait saluator omnia audiui à patre meo nota feci vobis But seeing it is written else where who hath beene his counseller and seeing the wise man also saith what man can know the counsell of God how could Paul shew vnto men all the counsell of God answere must bee made that he meaneth not simply of all the counsell of God but of all the counsell of God so farre foorth as appertaineth to mans saluation As our sauiour also saith all things which I heard my father I haue notified vnto you Lyra teacheth the very same doctrine I omit his words for the regard I haue to breuitie By whose iudgement it is most euident that the whole counsell of God touching our saluation is contained in the holy Scriptures And it will not helpe the papists to answere or say that all the counsell of God was preached but not written For first the Apostle saith he was called to be an Apostle seuered into the Gospell of God which he had promised afore by his prophets in the holy Scriptures Secondly he auoucheth plainely that he taught none other things than those which the prophets and Moses did say should come to passe Thirdly Lyranus and Carthusianus two renowmed papists tell vs that all necessarie doctrine is contained in the precepts of loue Carthusianus hath these words Omnia precepta documenta hortamenta legis ac prophetarum ordinantur ad horum obseruantiam mandatorum virtualiter continentur in cis sicut conclusiones in primis principijs All precepts documents and exhortations of the law and the prophets are ordained to the keeping of these coÌ„mandements and are virtually contained in them as conclusions in the first principles Lyranus hath these words Propter hoc omnia mandata legis monitiones non sunt nisi quaedam explicationes istorum duorum mandatoruÌ„ Quia omnia ordinantur ad dilectionem dei proximi similiter doctrina prophetarum ad hoc ordinatur For this cause all the commandements of the law and all admonitions are nothing els but certaine explications of these two commaundements Because all things are ordained to the loue of God and of our neighbour and in like manner the doctrine of the prophets is referred to the same end Fourthly the Iesuit Bellarmine telleth vs that the books of the prophets and Apostles are the infallible rule of faith These are his expresse words Illud in primis statuendum erit Propheticos Apostolicos libros iuxta mentem ecclesiae Cath. olim in Conc. 3. Carthag nuper in Conc. Trid. explicatam verum esse verbum dei certam ac stabilem regulam fidei This must be set downe for a ground and sure foundation that the bookes of the prophets and Apostles according to the mind of the Catholike Church declared aforetime in the third counsell of Carthage and of late in the counsell of Trent is the true word of God and the sure and stable rule of our faith The same Iesuit in another place hath yet more manifast and cleere words which are these Quare cum sacra scriptura regula credendi certissima tutissimaque sit sanus profecto non erit qui ea neglecta spiritus interniâ—soepe fallacis semper incerti iudicio se commiserit VVherefore seeing the holy Scripture is the most certaine and most secure rule of faith he is not well in his wits doubtlesse who hauing neglected the same shall commit himselfe to the iudgement of the internall spirit which often deceiueth and neuer is sure or found These words of our Iesuiticall Cardinall if they be well marked will not onely confound himselfe who elswhere teacheth the contrarie doctrine but also euidently proue the controuersie now in hand For first he saith that the bookes of the Apostles and Prophets rightly expounded are the infallible rule of faith Secondly that the holy Scripture is the most safe and most secure rule how to beleeue Thirdly that he is mad whosoeuer will giue credit to the inward spirit and not stay himselfe vpon the written word All which doubtlesse confound him and his Iesuiticall broode as who will not relie vpon the written testimonies of Gods truth but seeke after vnwritten falshoods and vanities and ground their faith vpon the same Fiftly S. Austen teacheth the selfesame truth when he telleth vs flatly that nothing is contained in the Gospell and epistles of the Apostles which is not also comprised in the law and the Prophets These are his expresse words In eo tanta praedicatio prenuntiatio noui testamenti est vt nulla in euangelica atque Apostolica disciplina reperiantur quaâ—uis ardua diuina proecepta promissa quae illis etiam libris veteribus desint In the old testament the new testament is so largely preached and foreshewed that nothing can be found in the discipline or doctrine of the Gospell and of the Apostles although they be hard and diuine precepts and promises which are wanting in those old bookes This being so it followeth of necessitie that all things needfull to saluation are contained in the Scriptures For S. Paule preached all the counsell of God S. Paules preachings are contained in the doctrine of the prophets the doctrine of the prophets is contained in the law the law was written with the finger of God Ergo à primo ad vltimum all things necessarie for our saluation are contained in the written word of God Locus tertius Because from thine infancie thou hast knowne the holy Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VVhich are able to make thee wise vnto saluatioÌ„ throgh faith which is in Christ Iesus Thus saith S. Paul But doubtlesse if so much be written as is able to make vs wise to saluation we stand in need of no more it is ynough Let the papists keepe their vnwritten traditions to themselues let vs relie vpon the written truth Let vs be wise vnto saluation contenting our selues with that which it pleased God to reueale in his written word and let them be presumptuous and curious to follow mans inuentions and to beleeue vnwritten vanities The second reason drawne from
so this tradition is not excepted but virtually implied in our affirmation Fiftly the scriptures canonicall are discerned from not canonicall euen of themselues like as light is discerned from darkenesse hardnesse from softnesse and sweetnesse from bitternesse Thy word ô Lord saith the Prophet is a lanterne to my feet and a light vnto my pathes VVe haue a right sure word of prophesie saith S. Peter whereunto if ye take heed as vnto a light that shineth in a darke place ye doe well vntill the day dawne and the day-starre arise in your hearts Yet most true it is that the faithfull onely can discerne it For as the Apostle saith If Christs gospell be hid it is hid in them that perish in whom the God of this world hath blinded the minds of them which beleeue not least the light of the Gospell of the glorie of Christ should shine vnto them And the same Apostle elswhere teacheth vs that the spirituall man iudgeth all things VVhich text two famous papists Lyranus and Carthusianus doe expound of things partaining to our saluation S. Iohn is consonant to S. Paule affirming that the vnction which the faithfull haue receiued doth teach them all things Yea Christ himselfe saith That his sheepe doe heare his voice And he addeth that they follow him because they know his voyce But doubtlesse if Christs sheepe that is the faithfull and Gods elect people doe know his voice and therefore doe follow him then by a necessarie consequence they can know Christ speaking to them in the holy scripture and so can discerne holy writ from prophane fables or stories Melchior Canus a famous papist maketh this case cleere his words are set downe in my Golden ballance Sixtly the formall obiect of our faith is veritas prima the first veritie or God himselfe as Dionysius Areopagita telleth vs. Yea Aquinas that famous papist surnamed their angelicall doctor teacheth the selfe same doctrine Non enim fides inquit diuina alicui assentitur nisi quia est à Deo reuelatum For diuine faith saith Aquinas will not yeeld assent to any thing vnlesse it be reuealed of God VVhich truth of doctrine Saint Austen confirmeth in these golden wordes Iam hic videte magnum sacramentum fratres sonus verborum nostrorum aures percutit magister intus est Nolite putare quenquam hominem aliquid discere ab homine Ad monere possumus per strepitum vocis nostra si non sit intus qui doceat inanis fit strepitus noster Quam multi hine indocti exituri sunt quantum ad 〈◊〉 pertinet omnibus locutus sum sed quibus vnctio illa intus non loquitur quos spiritus sanstus intus non docet indocti redeunt Magisteria forinsecus adiutoria quaedam sunt admonitiones Cathedram in coelo habet qui corda docet Sequitur interior Magister est qui docet Christus docet inspiratio ipsius docet Vbi illius inspiratio illius vnctio non est forinsecus inanitâ—r perstrepunt verba Now brethren behold here a great sacrament the sound of our wordes pierceth your eares but the master that teacheth you is within Thinke not that man learneth any thing of man we preachers may admonish by the sound of wordes but if he be not within that teacheth in vaine is our sound how many will goe hence vntaught For mine owne part I haue spoken to all but to whom that vnction speaketh not inwardly whom the holy Ghost teacheth not within they goe home vntaught as they came The outward teachings are some helpes and admonitions but he sitteth in his chaire in heauen that teacheth the heart The master is within that teacheth it is Christ that teacheth it is his inspiration that instructeth VVhere his inspiration and his vnction is not there the outward noise of words is in vaine Thus writeth this auntient and learned father with many moe wordes to the like effect By whose doctrine we may learne sufficiently if nothing else were said that howsoeuer men teach how soeuer Paul plant or Apollo water yet will no increase follow vnlesse God giue the same I therefore conclude that we doe not beleeue this booke or that booke to be canonicall because this man or that man or the Church saith soe but that the scripture is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it hath in it selfe that dignity which is worthy to haue credite that the declaration of the Church doth not make vs beleeue the scripture but is only an outward helpe to bring vs thereunto and that wee therefore indeed beleeue the scripture and this or that booke to be canonicall because God doth inwardly teach vs and persuade our hearts so to beleeue For certes if wee should beleeue that this or that booke is canonicall scripture because the Church saith so then should the formall obiect of our faith and the vltimate tearme into which our faith is resolued be man and not prima veritas or God himselfe as Areopagita and Aquinas teach vs. And it will not helpe the papists to replie out of Saint Augustine That he would not haue beleeued the Gospell vnlesse the authoritie of the Church had mooued him thereunto For S. Austens wordes are these Nisi authoritas ecclesiae me commoueret I would not haue beleeued the Gospell if the authoritie of the Church had not iointly mooued me therunto For wee must note that there is a great difference betweene mouere and commouere Mouere is to moue absolutely and a part by it selfe but commouere is to moue respectiuely and together with another thing So Saint Austens meaning is nothing else indeed but that the authoritie of the Church did outwardly concurre with the inward motion of the holy Ghost to bring him to the faith of the Gospel Now Saint Austens meaning is this and and none other viz. that he maketh much more account of the vniuersall Church than of Manichaeus and his complices because the Church did first moue him to heare the Gospel preached and to giue some credit to the same I say some credit because the Churches authoritie did onely moue him to beleeue the Gospell fide humana non fide diuina with humane faith not with faith diuine For this diuine faith with which we Christians doe beleeue the Gospell proceedeth not from the outward teaching of man but from the inward instruction of the holy Ghost as I haue out of the same Austen already prooued Yea the selfe same father declareth in the same chapter that he speaketh of himselfe as being a Manichee not as being a Christian. What faith Saint Austen wouldest thou say to him that should answere thee I doe not beleeue it but for the authority of the Church And this sense is confirmed because S. Austen coÌ„fesseth in the very same chapter that the authoritie of the Gospel is aboue the authoritie of the Church And in the chapter aforegoing after he hath told vs what kept him in
the Pope and all his popelings Thus doth he write Romani qui ab imperatore Constantinopolitano iam diu animo desciuerant nunc accepta occasionis opportunitate quia mulier excaecato imperatore Constantino filio suo eis imperabat vno omnium consensu Carolo regi imperatorias laudes acclamant eumque per manum Leonis papae coronant Caesarem Augustum appellant Pipinum verò filium eius regem Italiae ordinatum collandant The Romanes who a long time had in mind and affection reuolted from the emperour of Constantinople seeing now a fit occasion offered them because a woman did gouerne them her sonne the emperour Constantine being made blind did all with one consent found out imperiall and royall acclamations to king Charles calling him Caesar and Augustus and crowning him by the hand of Leo the Pope yea they collaud his son Pipine made king of Italie Out of these words I wish the Reader to obserue these important points with me 1 First that 800. yeeres after Christs sacred birth the Bishops of Rome were subiect to the emperour as their owne deere monke Sigebert telleth them and as you haue heard already Pope Gregorie acknowledged his fealtie to Mauritius the emperour in the yeere 603. 2 Secondly that the Pope and people of Rome endeuoured a long time to shake off the yoke of obedience to the emperour and in the yeere 801 put the same in execution 3 Thirdly that the translation of the empire implied flat treason in the Pope and all his Romish Popelings For as Fryer Sigebert telleth vs they surrendred vp the right of their soueraigne to an other man and hence commeth it that the Iesuiticall Cardinall Bellarmine appealeth to the law of perscription affirming titles gotten by robberie to be lawfull by that meanes And indeede by stealth and robberie it may well beseeme a Iesuite to iustifie popish late start vp regalitie 4 Fourthly that the Bishop of Rome is not the true and lawfull king of Italie for the papists doe not agree in their assertions touching this counterfeit regalitie of their popes Blâ—ndus and Platina write that Pippine gaue the exerchate of Rauenna and Pentapolis to Gregorie Regino referreth the donation to Steuen and Sigebert saith here that Pippine in the yeere 801 had it in his owne possession still Yea the same Sigebert saith further that in the yeere 812 the emperour Charles imposed the imperiall crowne vpon the head of his sonne Lewis and made Bernard sonne of Pippine the king of Italie But doubtlesse if Pippine were king of Italie in the yeere 801 and Bernard king thereof in the yeere 812 I see not how the pope was then or that is now any king at all And therefore wee may credite Bellarmine at leisure when he telleth vs out of Ado that king Pippine gaue Reuenna and all Pentapolis to Saint Peter and Saint Paul but it is well that S. Paul is become coheire with Saint Peter For by his meanes other bishops must haue as great a share as the Bishops of Rome there the reader must not forget what frier Sigebert telleth vs of Charles the great after that he was inthronized in the empire These are his expresse wordes Carolus imperator c. Charles the emperour when the emperours of Constantinople had indignation against him for the name of emperour giuen him by the Romanes suffered them with great patience and magnanimitie And because he was afraid of their mightie power with often ambassades hee procured them to bee his deare friends yet our Iesuite Bellarmine would haue vs to beleeue that the emperours of Constantinople did freelie graunt that the Pope and the Romanes had full right to translate the empire but their owne deare friend as we see heere affirmeth the contrary for a truth Yea both Blâ—ndus and Platina affirme very constantly that Charles did agree first with the empresse Irene and afterwith the emperour Nicephorus that he with their fauours might rule ouer the VVest The seuenth step was the constitution of the electors of the future emperour For Gregorie the fift being a Germane borne and a neere kinsman to Otho the emperour at that time did by his fauour and free graunt appoint seuen electors of the empire for euer viz. the archbishop of Mentz the archbishop of Treuerse the archbishop of Colen the marques of Brandenburgh the countie Palatine the duke of Saxonie and the king of Bohemia This goodly constitution was enacted by the Pope and emperour being both of them not onely Germanes but also kinsmen that the empire might be established in their posteritie and their blood thereby aduanced for euer The eight and highest step of this ladder did reach vp euen to the highest heauen and to the very throne of our Lord Iesus For the Pope hauing now enlarged his soueraigntie by little and little from steppe to steppe was neither abased nor afraid to challenge the authoritie and royall right of both swordes throughout the christian world for he made a flat decree for the confirmation thereof as is euident by the extrauagant of Boniface the eight vnam sanctam de maioritate obedienta set downe in the sixt booke of the decretals And as Gratianus reporteth Pope Nicholas taught the same doctrine these are the expresse wordes Christus beato Petro aeternae vitae clauigero terreni simul caelestis imperij iura commisit Christ committed to Saint Peter that beareth the keyes of eternall life the right both of earthly and heauenly empire And the glosse which the Popes parasites haue annexed to this decree hath these very wordes Argumentum quod Papa habet vtrunque gladium spiritualem temporalem An argument that the Pope hath both the swords aswell the spirituall as the temporall And in the marginall note it is there set downe Papa habens vtrunque gladium transtulit imperium the Pope hauing both swords translated the empire And appendix Fuldensis vnfoldeth this cursed decree in these most plaine tearmes Hic Papa Bonifacius 8. constitutionem fecerat in quae se dominum spiritualem temporalem in vniuerso mundo asserebat Vnde requisiuit Philippum regem Franciae vt a se regnum suum cognosceret quod rex facere contempsit This Pope he speaketh of Boniface the eight made a constitution in which he affirmed himselfe to be both spirituall and temporall lord in the whole world VVhervpon he would haue had Philip king of France to haue acknowledged his kingdome from him which thing the king scorned to doe Since this ladder was thus framed the Bishops of Rome haue tyrannized aboue measure in the world and taking vpon them that authoritie which pertaineth to god alone they haue disposed of kings and kingdomes translated royall diademes tyrannized ouer mens soules and troden all sacred soueraigntie vnder foot For that popish canons ascribe plaine diuine titles to the Pope it can not possibly be denied because in the Popes owne decretals
I find these expresse wordes Sic Papa dicitur habere caelesteâ— arbitrium ideo etiam naturam rerum immutat substantiam vnius rei applicando alij de nihilo potest aliquid facere So the Pope is said to haue celestiall arbitrement and therefore doth he alter the nature of things applying the substantiall parts of one thing to an other and so can make of nothing something Thus the papists write of their Pope and he is well pleased therewith And yet the truth is that as man can in some cases at some time make one thing of an other so in all cases at all times to make some thing of nothing is proper to God alone The Popes parasites write thus of his power in generall Sicut non est potestas nisia deo sic nec aliqua temporalis vel ecclesiastica imperialis vel regalis nisi à Papa in cuius foemore scripsit Christus rex regum dominus dominantium Like as there is no power but of God so is there neither any temporall nor ecclesiasticall neither imperiall nor regall but of the Pope in whose thigh Christ hath written the King of kings and Lord of lords Loe here gentle reader two things are proper to God alone the one to be King of kings and Lord of lords the other to be the author of all power both which you see here ascribed to the Pope The Pope himselfe from his owne pen Gregorie the ninth deliuereth vs this doctrine Ad firmamentum coeli hoc est vniuers alis ecclesiae fecit deus duo magna luminaria id est duas instituit dignitates quae sunt pontificalis authoritas regalis potestas sequitur vt quanta est inter solem lunam tanta inter pontifices reges differentia cognoscatur To the firmament of heauen that is of the vniuersall church God made two lights pontificall authoritie and power royall that we may know there is asmuch difference between Popes and kings as there is betweene the sunne the moone The glosse setteth downe precisely how farre a king is inferiour to a Pope that is to any bishop of Rome in these words Restat vt pontificalis dignitas quadragesies septies sit maior regali dignitate It remaineth that the dignitie of the Pope is fourtie times seuen times greater than the power of the king Now touching the kissing of the Popes feete I answere that some Christian kings and emperours vpon a blind zeale not grounded in knowledge humbling themselues to the Bishop of Rome and yeelding vp their soueraigne rights to him opened the window to all antichristian tyrannie For in short time after as is alreadie prooued the Romish bishops became so lordly and insolent that they tooke vpon them to depose the emperors to translate their empires and to dispose at their pleasures of their royall scepters and regalities Much more might be said in this matter but for that the Pope hath made it sacriledge to dispute of this I will here onely tell thee gentle reader what the Popes deere frier Sigebertus hath written of his holines These are his expresse words Vt pace omnium honorum dixerim haec sola nouitas non dicam haeresis nondum in mundo emerserat vt sacerdotes illius qui regnarefacit hypocritaÌ„ propter peccata populi doceant populum quod malis regibus nullam debeant subiectionem licet ei sacramentum fidelitatis fecerint nullam tamen debeant fidelitatem nec periuri dicantur qui contra regem senserint imo qui regi paâ—â—erit pro excommunicato habeatur qui contra regem fecerit noxa iniustitiae periuris absoluatur To speake by the fauour of all good men this sole noueltie I wil not say heresie was not yet known in the world that his priests who maketh an hypocrite to reigne for the sinnes of the people should teach the people that they owe no subiection to wicked kings and that although they haue taken the oth of fealtie yet doe they owe them no allegeance neither are they periured that thinke ill against the king yea he that obeyeth the king is this day reputed an excommunicate person and he that taketh part against the king is absolued from the crime of iniustice and periurie This is our very case gentle reader this day in England so liuely painted out in best beseeming coulours as if the writer had bene liuing euen now amongst vs. So then wee haue to obserue here for our instruction That the Popes owne monkes and friers haue thought as ill of the Popes dealings in former times as we thinke of his procedings in these latter dayes As also That popish religon hath alwaies bene condemned euen of great learned papists that liued in the Popes Church VVhereof none can be ignorant that will seriously peruse my bookes of Motiues and Suruey And this shall suffice for the first article to which if their hearts doe not faint them or their consciences condemne them the papists will frame some answere vndoubtedly The second Article touching the erroneous doctrine of the Popish masse The first member Of the impossibilitie of their supposed reall presence AQuinas the Iesuit Bellarmine the councell of Trent Melchior Canus Iosephus Angles and the rest of the Romish brood hold constantlie as an article of their christian faith That the true organicall and naturall bodie of Christ Iesus which was borne of the Virgin Marie which was crucified and nayled on the crosse which rose againe the third day from death and is circumscriptiuely and locally in heauen is also truelie really and substantially vnder the forme of bread and wine in the sacrifice of the popish masse But this is impossible as which implieth flat contradiction and consequently late romish religion consisteth of impossibilities falshoodes and contradictions The doubt hereof is onely in the assumption for proofe whereof I set downe this supposall with our Cardinall Bellarmine viz. That we are not bound to beleeue any thing which implyeth contradiction And because I will proceed sincerely yee shall heare his owne words thus doth he write Neque fides nostra ad id nos obligat vt ea defendamus quae euidenter implicant contradictionem Neither doth our faith bind vs so that wee must defend those things which implie euident contradiction But so it is that the popish imaginarie being of Christs bodie in a little round cake implieth in it selfe euident contradiction and cannot possibly be brought to passe For example no power vpon earth or in heauen can bring to passe that a bodie being three cubits long and one cubit broad remaining still so long and so broad shall be contained in another bodie of two cubits length and halfe a cubite breadth The reason hereof is euident because so to containe and be so contained implieth flat contradiction And this is the case now in controuersie concerning Christs supposed being in the round popish cake For if Christs naturall and
giue licence to marrie a mans owne naturall sister Answere papists if ye can or els yeeld vnto the truth for shame The fourth Article Of originall concupiscence in the regenerat SAint Paule throughout the whole seuenth chapter to the Romans proueth originall concupiscence in the regenerate to be sinne But the papists cannot abide to heare this doctrine they stop their eares against the charmer though he charme neuer so wisely And why I pray you because forsooth it ouerthroweth their holy so supposed iustifications their inherent purities their mutuall satisfactions their condigne merites their pharisaicall supererogations And yet Petrus Lombardus their famous master of sentences whose book to this day is publickely read in their schooles of diuinitie vtterly condemneth their damnable doctrine in this point These are his expresse words Secundum animas vero iam redemptisumus ex parte non ex toto à culpa non à poena nec omnino à eulpa non enim ab ea sic redempti sumus vt non sit sed vt non dominetur But touching our soules we are redeemed in part not wholly from the sinne not from the paine neither wholly from the sinne or fault For we are not so redeemed from it that it be not in vs but that it rule not ouer vs. Thus writeth the worshipfull popish master our reuerend father Lombard out of whose words we may gather with facilitie so much as will serue our turne against the papists For first he saith we are redeemed in part but not in the whole Secondly that we are not wholly redeemed from sinne Thirdly he telleth vs how we are redeemed from sinne viz. that albeit sinne still remaine in vs yet hath it not such dominion ouer vs that it can enforce vs to consent thereunto Loe this doctrine is not mine but the flat doctrine of the papists which I learned of that great papist who for his learning was surnamed the master of sentences and to this day is publickly read in their diuinitie schooles Touching S. Paule he saith first in this manner I my selfe with the mind serue the law of God but with the flesh the law of sinne Out of these words I note first that the Apostle speaketh of the regenerate throughout this whole chapter because he nameth himselfe who was Gods chosen and elect vessell For which respect and the like expressed in the seuenth chapter to the Romanes S. Austen changed his opinion and graunted S. Paule to speake here of the regenerate I note secondly that the elect and regenerate doe serue the law of sinne I note thirdly that the best liuers are so farre from meriting ex condigno grace and glorie that they deserue in rigour of iustice eternall death because death is the reward of sin VVhich for that S. Austen could not well digest at the first he thought that S. Paules words were to be vnderstood of the reprobate and not of the elect and godly sort but when he had pondered the Apostles discourse and words more seriously he changed his opinion This is confirmed in the selfesame chapter in these words But I see another law in my members rebelling against the law of my mind and subduing me vnto the law of sinne which is in my members By these words it is euident that albeit S. Paule were the child of God yet could he not merite any thing in Gods sight but rather in rigour of iustice prouoke Gods heauie displeasure against him For where or what could be his merite who was prisoner to the law of sinne Againe the same is confirmed in these words For I do not the good which I would but the euill which I would not that doe I. Thus saith S. Paule And doubtlesse since he did the euill which he would not he sinned though he were regenerate and in that he sinned he was guiltie of damnation because death is the stipend of sinne For this cause grauely saith S. Austen Cum deus coronat merita nostra nihil aliud coronat quam munera sua VVhen God crowneth our merites he crowneth nothing els but his owne gifts Againe the same is confirmed in these words For the law is spirituall but I am carnall sold vnder sinne Thus saith S. Paule of himselfe And yet it is most true that one vnder the buthen of sinne can merite nothing saue hell fire and eternall paine Againe the same is confirmed in these words If I do that I would not then it is not I that doth it but sinne that dwelleth in me Loe S. Paule graunteth that to be sinne in himselfe which yet himself consenteth not vnto And that he speaketh of originall concupiscence which remaineth in the regenerate after baptisme it cannot be denied And it will not serue the turne to say as Bellarmine doth viz. that originall concupiscence remaineth after baptisme but is no sinne at all and that it is called sinne onely in this respect because it prouoketh a man to sinne as a mans writing is called his hand because it is written with his hand For first their owne master Petrus Lombardus graunteth it to be sinne euen as S. Paule doth Secondly it causeth man to serue the law of sinne which seruice can neuer be but sinne Thirdly S. Paule saith he doth that ill which he would not and that which he doth hate All which must needs be meant of sinne That concupiscence remaining after baptisme is truly called sinne the papists themselues confesse vnawares in a maine point of doctrine and setled ground of their religion Marke well gentle reader what I shall deliuer in this behalfe God chose all in Christ that shall be saued before the foundation of the world and likewise reprobated al both negatiuely and positiuely that I may vse their schoole-tearmes but positiuely for the foresight of original sinne For the proofe hereof it will suffice to alledge the words of our papists at Rhemes in their notes vpon the new testament Thus doe they write So likewise God seeing all mankind and euery one of the same in a generall condemnation and masse of sinne in and by Adam deliuereth some and not othersome These are their own words and that which they teach is the common doctrine of the Romish church Againe the same Rhemists in the chapter afore quoted haue these words by the same example of those twins it is euident also that neither nations nor particular persons be elected eternally or called temporally or preferred to Gods fauour before others by their owne merits because God when he made choise and first loued Iacob and refused Esau respected them both as ill and the one no lesse than the other guiltie of damnation for originall sinne which was alike in them both And therefore where iustly he might haue reprobated both he saued of mercie one This is that strong foundation whereon the papists thinke predestination to be built the which I willingly doe admit as which will make
implet quod scriptum est non concupisces The apostle therefore saith not that he hath not power to doe good but that he cannot perfect that which is good For he doth great good who doth that which is written Follow not thy lustes but he doth not perfect his well doing because he doth not fulfil that which is written Thou shalt not lust Out of these wordes of Saint Austen I note many memorable documents First that Saint Austen speaketh these wordes of the regenerate for they onely can doe this good whereof the apostle speaketh Secondly that though the regenerate can doe good and striue against lust yet can they not doe that good so perfectly but it is alwayes annexed to sinne and chayned with it as with an heauie yokefellow Thirdly that the tenth commandement marke well my wordes prohibiteth not onely actuall lust done with consent but also originall lust committed without consent and consequently that concupiscence remaining in the regenerate is sinne properlie and formallie I prooue it because Saint Paul could not performe this precept as Saint Austen truely and learnedly obserued who for all that touching actuall sinne was most free and innocent For he fought mightily against his raging concupiscence and did in no wise yeeld thereunto He was therefore guiltie by reason of originall concupiscence which abode in him against his will Therefore most absurd is the exposition of the Rhemists who beare the reader in hand that Saint Paul speaketh not of the habituall concupiscence or sensuall desire and inclination to euill when he forbiddeth to lust For if onely the consent of our reason and mind to obey and to follow the lusts thereof were sinne indeede then should Saint Austens exposition be very childish and too too absurd who telleth vs plainely in expresse tearmes That S. Paul could not fulfill that precept although he did not yeeld his consent vnto it neither did obey or follow the desires thereof No no Saint Paul had no such meaning he named it sinne as it is indeed He saith hee had not knowne lust to be sinne except the law had said Thou shalt not lust But he could neuer be ignorant that concupiscence with consent was sinne seeing the verie heathen men did know and confesse the same Againe that actuall concupiscence which our Rhemists speake of is forbidden in the sixt seuenth and eight commaundements as Christ himselfe expondeth them And consequently the tenth commandement forbiddeth the very habituall and sensuall desire or inclination to sinne and the euill fruits thereof that is wicked vicious and iniurious thoughts though wee resist and striue against them This is the expresse doctrine of Saint Austen in another place which he deliuereth in these words Agitenim aliquid concupiscentia carnis quando non exhibetur ei vel cordis assensus vbi regnet vel membra velut arma quibus impleatur quod iubet agit autem quid nisi ipsa desideria mala turpia Non enim si bona licita essent eis obedire prohiberet apostolus For concupiscence of the flesh worketh something euen when there is not giuen vnto it either the consent of the heart where it may reigne or the members as weapons which may accomplish what it appointeth And what doth it but the very wicked and filthy desires For if they were good and lawfull the apostle would not forbid to obey them Marke these wordes gentle reader for they fortifie that which is already said and giue a deadly blow to the papists two things are cleered by this testimony of Saint Austen the one that concupiscence to which consent is not giuen bringeth foorth ill desires the other that the said desires are vnlawfull and prohibited by the law of God And so we haue it euidently prooued by many inuinsible reasons that concupiscence habitued to which the regenerate yeeld no consent but stoutly resist the same is so farre from being meritorious as the papist teach that it is sinne formally and properly so called Neither will it serue their turne to obiect that which is euer in their mouthes that it is inuoluntarie and can no way be auoided and so no sinne at all This obiection I grant carrieth a maiestie with it and it seemeth to many men to be insoluble But God willing I shall make it so cleere and euident as euery child may behold with facilitie the weakenesse falshood and absurditie thereof Saint Austen prooueth at large in sundrie places of his workes that inuoluntarie motions of concupiscence are sinne in deed and truely so called In his first booke of retractations he hath these wordes Illud quod in paruulis dicitur originale peccatum cum adhuc non vtantur libero arbitrio voluntatis non absurdè vocatur etiam voluntarium quid ex primi hominis mala voluntate contractum factum est quodammodo haereditarium Non itaque falsum est quod dixi vsque adeo peccatum voluntarium malum est vt nullo modo sit peccatum si non sit voluntarium That which in infants is called originall sinne when as yet they vse not free arbitrement of will is not absurdly called voluntarie because being contracted of the euill will of the first man it is become in a sort hereditarie It is not therefore false which I said sinne is an euill so voluntarie that it is no way sinne if it be not voluntarie Againe in an other place S. Austen hath these words Quod si quisquam dicit etiam ipsam cupiditatē nihil esse aliud quam voluntatē sed vitiosam peccatoque seruientem non resistendum est nec de verbis cum res constat controuersia facienda est Sic enim ostenditur sine voluntate nullū esse peccatū siue in opere siue in origine But if any man say that concupiscence is nothing else than a wil that is vitious seruing sinne there is no resistance to be made neither must controuersie be in words when the thing is cleere euident For so we proue euery sinne to be voluntarie either in the act or else in the originall Againe he hath these wordes Propterea non perturbat de paruulis questio quia ex illius origine rei tenentur qui voluntate peccauit quando libero ad faciendū ad non faciendū motu animi non carebat eique ab opere malo abstinendi sūma potestas erat Therfore let no man be troubled with the question about infants because they are guiltie by reason of his originall that sinned voluntarily hauing free motion of mind both to do not to do as also full power to absteine from euil Thus we see most euidently that the vnuoluntary motions of concupiscence so tearmed of the papists are both sinfull and voluntarie sinfull in their nature and voluntarie in the originall And the papists may as well denie concupiscence to bee sinne in the infants vnbaptised as in them that are baptised vpon this their
reason thereof none liuing can be iustified in Gods sight Fiftly that by reason thereof whosoeuer saith he hath no sinne is a flat lier Sixtly that how vertuously soeuer we liue yet must we desire God to forgiue vs our sinnes by reason of this inherent vice Seauenthly that we must thus pray euen after all sinnes be forgiuen vs in our baptisme Againe the same Saint Austen in another place hath these wordes Iustitia modo nostra ex fide iustitia perfecta non est nisi in angelis vixin angelis si Deo comparentur tamen si qua perfecta iustitia anim arum spirituum est quos Deus creauit in angelis sanctis iustis bonis nullo lapsu auersis nulla superbia cadentibus sed manentibus semper in contemplatione verbi Dei nihil aliud dulce habentibus nisi à quo creati sunt in ipsis perfecta iustitia est in nobis autem ex fide coepit esse secundum spiritum Our iustice is now of faith there is no perfect iustice but in the angels and scarce in the angels if they be compared to God Yet if there be any perfect iustice of soules and spispirits which God hath created in the holy Angels iust good by no lapse auerted by no pride falling but euer abiding in the contemplation of the word of God and thinking nothing sweet but him onely which created them in them iustice is perfect but in vs it is not perfect it is onely begun of faith according to the spirit Thus saith Saint Austen telling vs very plainely that there is no perfect iustice in man but doubtlesse where no perfect iustice is there can be no condigne merite of eternall life S. Ambrose is consonant to S. Austen who writeth in this manner Caro contra spiritum contra carnem spiritus concupiscit nec inuenitur in vllo hominum tant a concordia vt legi mentis lex quae membris est insita non repugnet Propter quod ex omnium sanctorum persona accipitur quod Ioannes Apostolus ait si dixerimus quoniam peccatum non habemus nos ipsos seducimus verit as in nobis non est The flesh saith S. Ambrose coueteth against the spirit and the spirit against the flesh neither can there be found in any man such concord or agreement that the law which is ingrafted in the members fighteth not against the law of the mind And for that cause Saint Iohns words are taken as spoken in the person of all Saints If we say we haue no sinne we deceiue our selues and there is no truth in vs. Thus writeth S. Ambrose out of whose words I note first that concupiscence mooueth rebellion against the spirit in the holiest man vpon earth Secondly that this rebellion is sinne in euery one for S. Iohn speaketh of sinne indeed Thirdly that no man liuing is free from sinne and consequently that none liuing in this pilgrimage of mortalitie can condignely merite eternall life S. Chrysostome is consonant to S. Ambrose and S. Austen these are his words Etsi millies moriamur etsi omnes virtutes animi expleamus nibil dignum gerimus adea quae ipsi percepimus à deo Though we die a thousand times and though we accomplish all vertues of the mind yet doe we nothing worthie of those things which we receiue of God Theophilact saith in this manner Seruauit nos aeternum non ex operibus quae fecimus hoc est neque secimus opera iustitiae neque per haec conseruati sumus sed vniuersam salutem bonit as ipsius atque elementia operata est He hath saued vs eternally not of the works which we haue done that is neither haue we done the workes of iustice neither are we saued by them but his goodnesse and his clemencie hath wrought our saluation wholly Now to knit vp this reason with all consents in one I will here set downe the flat and plaine report of a famous Frier and popish bishop in that booke which he dedicated to Pope Sixtus the fift Post humillim am sanctorum pedum deosculationem These are the words Eodem etiam modo considerantes omnes alij doctores sancti naturalem solum modo bonorum operum valorem illum à valore iusta vitae aeterae aestimatione longissimè distare perpendentes prudenter dixerunt opera nostra non esse meritoria aut digna vita aeterna Ex lege tamen siue conuentione siue promissione facta nobiscum opera bona hominis cum adiutorio gratiae dei fiunt aeternae vitae digna illi aequalia quae seclusa illa dei promissione quae passim in sacris literis reperitur fuissent tanto premio prorsus indigna All other holy doctors also considering after the same manner the naturall value onely of good workes and perceiuing that it is exceeding farre distant from the value and iust estimation of eternall life said wisely That our works are not meritorious nor worthie of eternall life Yet for the couenant and promise made vnto vs the good workes of man with the helpe of Gods grace are worthy of eternall life and equall with it which for all that that promise of God which is frequent in the Scripture set aside were altogether vnworthie of so great reward Thus saith our popish bishop our holy Frier euen to the Pope himselfe after the humble kissing of his most holy feet VVho though he bestirre himselfe more than a little to establish the condigne merite of mans workes yet doth he in his owne kind of dispute and reasoning vtterly confute and confound himselfe For first he graunteth that not onely S. Chrysostome but all the rest of the holy fathers with him marke well gentle reader affirme constantly and vniformely with one voice and assent a testimonie almost incredible to proceed from the mouth of a papist so deere to the Pope That good workes neither are meritorious nor worthie of eternall life Secondly he graunteth freely that the best workes considered in their owne nature and kind are vnworthy of eternall life Thirdly he graunteth willingly and telleth the Pope roundly post deosculationem pedum but after the kissing of his feet that good workes euen as they proceed of grace and assistance of the holyghost are for all that altogether vnworthie of eternall life if Gods promise and free acceptation be set apart VVhich three points doubtlesse are all that we desire to be graunted concerning the doctrine of good workes And consequently though the papists neuer cease to impeach accuse slaunder and condemne vs in this behalfe yet doe we defend nothing herein as is euident to the indifferent reader but euen that which their owne best doctors in their printed bookes doe teach vs yea in those very bookes which are dedicate to the Pope himselfe and that with the solemne and religious deosculation of his holy feet The conceits which bishop Frier Ioseph alledgeth to make good his imagined
condign merite of workes are very childish and too too friuolous For first where he saith that the fathers speake of good workes onely in respect of their naturall value as he tearmeth it I answere that that silly glosse is onely inuented by him and his fellowes to saue the life of their beggerly doctrine if it would be For no such thing can be found in any one of all their bookes Nay our Frier bishop confuteth himselfe vnawares of such force is the truth when he graunteth that good workes done in grace are vtterly vnworthie of heauen if Gods promise bee set apart Where I wish the reader to obserue seriously the word prorsus vtterly which is indeed his owne and most emphaticall against himselfe Their highly renowned Abbot and cononized saint Bernardus shall tell them the truth and giue the vpshot of the game these are his expresse words Iam vero de aeterna vita scimus quâ—non sunt condignae passiones huius temporis ad futuram gloriam nec si vnus omnes sustineat Neque enim talia sunt hominum merita vt propter ea vita aeterna debeatur ex iure aut deus iniuriam aliquam faceret nisi eam donaret Now touching eternall life we know that the sufferings of this time are not worthie of the glorie to come no not if one man could sustaine all For the merits of men are not such that for them eternall life is due by right or that God should doe some iniurie if he gaue it not The same Bernard in another place hath these expresse words Deest gratiae quicquid meritis deput 13. Nolo meritum quod gratiam excludat Horreo quicquid de meo est vt sim meus nist quod illud magis forsit an meum est quod me meum facit Gratiae reddit memihi iustificatum gratis sie liberatum à seruitute peccats It derogateth from grace whatsoeuer thou ascribest to merite I will haue no merite that excludeth grace I abhorre whatsoeuer is of mine owne that I may be mine owne vnlesse perchance that is more mine owne which maketh me mine owne Grace iustifieth me to my selfe freely and so deliuereth me from the bondage of sinne The same Bernard in another place hath these expresse words Sic non est quod iam quaeras quibus meritis speremus bona presertim cum audias apud prophetam non propter vos sed propterme ego faciam dicit dominus Sufficit admeritum scire quod non sufficiant merita Sed vt ad meritum satis est demeritis non presumere sic carere meritis satis ad iudicium est So there is no cause that thou shouldest now aske by what merits we hope for glorie especially since thou hearest the prophet say I will doe it saith the Lord not for your sake but for mine owne It is sufficient to merite to know that our merites are not sufficient But as it is ynough to merite not to presume of merites so to want merites is ynough to iudgement Out of the most excellent testimonies of this famous papist I note many worthie lessons for the benefit of the reader First that nothing which man can doe or suffer in this life is worthie of the ioies of heauen Secondly that heauen is not due to any man for his owne deserts Thirdly that God should doe no man wrong no not the best liuer on earth if he should debarre him from the ioyes of heauen Fourthly that whatsoeuer is ascribed to mans merite the same is derogatorie to Gods grace Fiftly that Bernard renounceth all merit which excludeth grace that is to say all merit of mans workes whatsoeuer for so himselfe expoundeth himselfe Sixtly that he abhorreth whatsoeuer is his owne and so he denieth any thing within himselfe to be meritorious or worthie of eternall life Seuenthly that the most sufficient merit in man is this viz. to know and confesse that our merits are no merits indeed Eightly that to want merits is ynough for mans condemnation VVhich last obseruation doth fitly expound that which I vttered in the beginning of this article to wit that the word merit in that sence in which the fathers vse it is not to be reiected though in these our daies it commonly be abused For to want merits in their sence as Bernard here declareth euidently is to haue no good workes which good works I affirme willingly both with the old and late writers of best account to be so necessarie to attaine eternall life as the vsuall ordinarie and vndoubted means by which God decreed from eternitie freely for his owne name sake to bring his chosen and elect to saluation that without the same none haue beene are or shall be saued world without end if as I said in the beginning time be graunted to doe them The third reason drawne from the doctrine of best approoued Papists and their renowned schoole-doctors THomas Aquinas whose doctrine no papist may gainesay or refuse hath these expresse words Manifestum est autem quod inter deum hominem est maxima inaequalitas in infinitum enim distant totum quod est hominis bonum est à deo vnde non potest hominis à deo esse iustitia secundum absolutam aequalitatem sed secundum proportienem quandam in quantum scilicet vterque operatur secundum modum suum Modus autem mensura humanae virtutis homini est à Deo ideo merituÌ„ hominis apud deum esse non potest nisi secundum presuppositionem diuinae ordinationis ita scilicet vt id homo consequatur à Deo persuam operationem quasi mercedem ad quod Deus ei virtute operandi destinauit It is manifest that between God and man there is exceeding great inequalitie as which doe differ in infinit all the good that man hath is of God VVherefore mans iustice receiued of God cannot be according to absolute equalitie but after a certaine proportion to wit in as much as either worketh according to his condition Now man hath the measure and condition of his vertue from God and therefore mans merit cannot be with God saue onely according to the supposall of Gods holy ordinance so forsooth that man may attaine that at Gods hand by his working as a reward to which God hath designed to him the facultie and power of working Thus writeth their grand master papist Aquilias who vtterly ouerthroweth all popish merit as it is this day defended and beleeued in the Church of Rome For first Aquinas telleth vs marke well for this is a weightie point that where there is not perfect equalitie there can be no merit properly Secondly he graunteth freely that there is infinit inequalitie betweene God and man as euery child knoweth to be true Thirdly he freely confesseth that mans iustice is not absolute but imperfect Fourthly he graunteth willingly that man doth merit nothing in Gods sight saue onely by way of his free acceptation Fiftly he confesseth in like
may not onely truly but also iustly require reward at Gods hands in regard of his promise freely made vnto vs. But I euer denie withall that any reward is due to our best workes for any condigne merit or desert of or in our workes Gods free acceptation mercie and promise set apart For as Saint Austen grauely saith Vae etiam laudabili vitae hominum si remota misericordia discutias eam Woe euen to the best liuer vpon earth if thou examine his life thy mercy set apart Answere ô papists if ye can and if ye cannot then repent and yeeld vnto the truth for shame I challenge you I prouoke you to the combat I adiure you all ioyntlie and euery one of you seuerally for the credite of your cause for the honour of your Pope and the life of popish doctrine which now lieth bleeding and wil shortly yeeld vp the Ghost if some soueraigne remedie bee not speedily prouided for the same The sixt Article Of the Popish distinction of mortall and veniall sinnes ALthough it be true that all sinnes are not equall but one greater than another and although it be also true that in a good and godly sence some sinne may be tearmed mortall and some veniall which yet may more fitly be called sinnes regnant and not regnant neuerthelesse most true it is to the euerlasting confusion of all impenitent papists that euery sinne is mortall of it owne nature and onely veniall by way of Gods free acceptation and mercie for his owne name sake and merits of his deare sonne our Lord Iesus I prooue it first both briefely and euidently For Christ himselfe telleth vs in his holy Gospell that we must giue a straight account of euery idle word in the generall day of iudgement And for no other end doubtlesse must this account be made but onely because euery idle word is flatly against the law of God This the papists can neuer denie it is euident to euery child And yet must they likewise confesse that idle words be those sinnes which they call venials And consequently they must confesse against their wils and against their professed Romish doctrine that all sinnes are mortall that is to say against the law of God This doctrine of our Sauiour Christ Iesus is confirmed by the testimonie of S. Iohn his beloued Apostle where he telleth vs that euery sinne is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the transgression of Gods law as is alreadie prooued at large in the fourth article of concupiscence And the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a declining from the right way doth plainely confirme the same Secondly because our popish Rhemists confesse in plaine tearms that euery sinne is a swaruing from the law of God For doubtlesse that which swarueth from the law is truly said to be against the law but not agreeable to the law Thirdly because the famous popish Frier and Romish bishop Iosephus Angles teacheth the same doctrine in his booke dedicated to the Pope himselfe These are his own expresse words Omne peccatum veniale est alicuius legis transgressio Patet quia omne veniale est contra rectam rationem agere contra rectam rationeÌ„ est agere contra legem naturalem precipientem non esse à regula rectae rationis deuiandum Euery sinne veniall is the transgression of some law This is cleere because euery veniall sinne is against right reason and to doe against right reason is to doe against the law of nature which commaundeth vs not to depart or swarue from the rule of right reason Loe euery veniall sinne is against right reason and against the law of nature which is giuen to euery one in his creation in his birth or natiuitie Fourthly because Durandus another famous papist confuteth the late receiued popish opinion of Thomas Aquinas which the Pope and his Iesuits hold to wit that veniall sinnes are preter legem non contra Besides the law but not against the law These are Duâ—ands owne words Ad argumentum dicendum quod omne peccatum est contra legem dei naturalem vel inspiratam vel ab eis deriuatam To the argument answere must be made that euery sinne is against the law of God either naturall or inspired or deriued from them And this opinion of M. Durand is this day commonly defended in the popish vniuersities and schooles So saith Frier Ioseph these are his words D. Thomas eius sectatores tenent peccatum veniale non tam esse contra legem quam preter legem Sequitur Durandus tamen alij permulti hanc sententiam impugnant affirmantes peccata venialia esse contra mandata Et haec opinio modo in scbolis videtur communior S. Thomas and his followers hold that a veniall sinne is not so much against the law as besides the law But Durand and many others impugne this opinion auouching veniall sinnes to be against the commaundements And this opinion seemeth now adaies to be more common in the schooles Here I wish the reader to note by the way out of the word modo now adaies the mutabilitie of Romish religion For in that he saith modo now adaies he giueth vs to vnderstand that their doctrine is now otherwise than it was of old and in former ages A note worthie to be remembred For the old Romane religion was catholicke pure and sound and with it doe not I contend but I impugne late Romish faith and doctrine which the Pope and his Romish Schoole-men haue brought into the Church Fiftly because their canonized martyr Iohn Fisher the late bishop of Rochester teacheth the same doctrine so plainely as euery child must needs perceiue the truth in that behalfe These are his expresse words Quod peccatum veniale solum ex dei misericordia veniale sit in hoc tecum sentio That a veniall sinne is onely veniall through the mercie of God and not of it owne nature therein doe I agree vnto you Thus saith our bishop And as he telleth me that he agreeth with Luther therein so doe I tell our Iesuites that I agree with him with Durand Almaine and the other papists that teach the same doctrine Sixtly because Gerson another famous popish writer holdeth the same opinion These are his expresse words Nulla offensa dei est venialis de se nisi tantum modo per respectum ad diuinam misericordiam qui non vult de facto quamlibet offensam imputare ad mortem cum illud posset iustissimè Et ita concluditur quod peccatum mortale veniale in esse tali non distinguuntur intrinsecè essentialiter sed solum per respectum ad diuinam gratiam quae peccatum istud imputat ad poenam mortis aliud non No offence of God is veniall of it owne nature but onely in respect of Gods mercie who will not de facto imputa euery offence to death though he might doe it most iustly And
vs expresly that the two tables written with the finger of God contained all the wordes which the Lord spake to them in the mount out of the midst of the fire in the day of the assembly Fiftly God commanded that the king of the Israelies so soone as he should be established in his throne should write out the Deutronomie or law repeated in a book according to the example which the priests of the Leuiticall tribe should giue him that he might meditate therein all the dayes of his life Sixtly Iosue made a couenant with the people and gaue them a law in Sichem and wrote all the wordes in the booke of the law VVhich words were nothing else but a repetition of the couenant written by Moses which couenant Iosue was commanded to obserue so strictly that he might neither decline to the right hand nor to the left And the same law contained all those precepts ceremonies and iudgements which God commanded Moses to teach the people of Israel Locus secundus Ne addas quicquam verbis eius Dei ne forte arguat te inueniaris mendax Thou must ad nothing to Gods words lest he reprooue thee and thou be found a lier This text Saint Hierome vnderstandeth of the holy scriptures to which no man may ad any thing bee it more be it lesse The scriptures therefore are most perfect and absoute and containe euery doctrine needfull for vs to know Locus tertius Ad legem magis ad testimonium Quod si non dixerint iuxta verbum hoc non erit eis matutina lux To the law and to the testimonie If they speake not according to this word there is no matutine or true light in them Loe they that refuse to be taught of Gods prophet who is the mouth of God and seeke helpe at the dead which is the illusion of Satan are here reprooued as men void of knowledge and as blind leaders of the blind And withall they are charged to seeke remedie in the word of God where his will is declared They and wee must euer in all doubts and difficulties haue continuall recourse to the law of God which law is here tearmed the testimonie because it is the testification of Gods will toward man because there is set downe what God requireth of vs because we may find in it whatsoeuer is necessarie for vs to know For the Prophet ioyneth the testimonie with the law not as a thing distinct from it but as an explication of the same As if he had said yee must in all doubts haue recourse to the law of God because it is the testimonie of his holy will Saint Hierome yeeldeth the like sense and interpretation of this place these are his wordes Si vultis nosse quae dubia sunt magis vae legi testimonijs tradite scripturarum Quia si noluerit vestra congregatio verbum domini quoerere non habebit lucē veritatis sed versabitur in erroris tenebris If ye will know the things that are doubtfull ye must haue recourse to the law and to the testimonies of the scriptures For if your people will not seeke Gods word they cannot attaine the light of truth but shall walke in the darknesse of errour Locus quartus Mementote legis Mosis serui mei quam mandaui ei in Horeb ad omnem Israel Remember the law of Moses my seruant which I commanded to him in Horeb to all Israel Marke these wordes seriously because they proue euidently the question now in hand For this Malachias being the last of Gods Prophets and foreseeing by the spirit of God that the Israelites should bee without Prophets a long time euen till the comming of Christ doth here exhort them diligently to be mindfull of the law of Moses As if he should say the time is at hand when ye shall be destitute of Prophets and therefore yee must marke well what the law saith and doe according to the prescript rule thereof But what is the reason why hee maketh no mention of the Prophets doubtlesse because all things as you haue already heard are fully comprised in the written word of the law For although the law and the Prophets were vntill Iohn the one foretelling Christs comming by word the other by tipes and figures yet was the doctrine of the Prophets nothing else in deede but an explication of the law and consequently Malachie willing the Israelites to remember the law of Moses doth thereby sufficiently insinuat the doctrine of the Prophets as who are nothing else but the interpreters of Moses For from the law they might neither turne to the right hand nor to the left That the law containeth the whole Christian doctrine necessarie vnto saluation two famous popish doctors Lyra and Dionisius Carthusianus doe testifie whose wordes shall be alledged expresly when I come to the places of the new testament Ex nouo Testamento Locus primus Haec scripta sunt c. These are written that you may beleeue that Iesus is Christ the sonne of God and that in beleeuing yee might haue life through his name Here the reader must obserue seriously with me that this Gospell was written after all other scriptures of the old and new testament euen when the canon of the scriptures was complet perfect and fully accomplished viz. almost an hundred yeeres after Christ ascention into heauen about the fourteenth yeere of the raigne of Domitianus then emperour VVhich obseruation being well marked all the sottish cauils of the papists will easilie be auoided Now let vs see how the auntient fathers doe vnderstand this place of scripture Saint Cyrill hath these wordes Non omnia quae Dominus fecit conscripta sunt sed quae scribentes tam ad mores quam ad dogmata sufficere putarunt vt recta fide operibus ad regnum coelorum perueniamus All things which our Lord did are not written but those things onely which the writers deemed sufficient as well for manners as for doctrine that by a right faith and good life we may attaine the kingdome of heauen Saint Austen hath these wordes Cum multa fecisset dominus non omnia scripta sunt electa sunt antem quae scriberentur que saluti credentium sufficere videbantur VVhen our Lord had done many things all were not written but so much was chosen out to be written as was thought to be sufficient for the saluation of the faithfull Loe gentle reader so much is comprised in the holy scriptures as is necessarie for our saluation as well in those things which concerne our life and manners as in things concerning faith and doctrine VVhich if the papists will graunt vs they may keepe their vnwritten traditions vntill Gods people haue need thereof For I see not why they should enforce vs to admit them except they were necessarie either for faith or at the least for good maners both which notwithstanding
spirit but to trie the spirits if they be of God For this cause doth S. Paule pronounce him accursed that preacheth any doctrine not contained in the scriptures For both S. Austen and S. Basill doe expound that place of the written word And the truth thereof is alreadie prooued because the Apostles taught no needfull doctrine which they did not after commit to writing S. Cyprian would not yeeld to Stephanus then bishop of Rome in the controuersie concerning rebaptization but sharpely reprooued him for leaning to tradition and demaunded of him by what scripture he could prooue his tradition For in his daies it was not ynough to alleadge tradition for the proofe of any doctrine And much lesse was it a rule in Saint Cyprians time to follow the bishop of Romes definitiue sentence in matters of faith and doctrin Though our sottish and blind papists in these latter dayes doe admit and reuerence his sentence euen as the holy Gospell See S. Cyprians words in the first proposition VVhen the Arrians would not admit the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it was not found in the scriptures the fathers of the counsell did not then alleadge traditions for proofe thereof neither did they say that many things must be beleeued which are not written but they answered simply That though that word were not expressely written yet was it virtually and effectually contained in the scriptures This assertion is euident by the testimonie of Saint Athanasius whose words are these Sed tamen cognoscat quisquis est studiosioris animi has voces tametsi in scripturis non reperiantur habere tamen eas eam sententiam quam scripturae volunt Although the expresse words be not found in the scripture yet haue they that meaning and sence which the scripture approoueth and intendeth as euery one that studieth the scripture seriously may easily vnderstand Origen giueth counsell to trie all doctrines by the scriptures euen as pure gold is tried by the touchstone His words are set downe at large in my booke of Motiues and they are well worth the reading Tertullian hath these words Id esse verum quodcunque primum id esse adulterum quodcunque posterius VVe must know that that it is the truth whatsoeuer was first and that that is counterfeit whatsoeuer commeth after the first S. Austen hath many golden sentences and worthie testimonies to this end and purpose One only I will here recount where he hath these wordes Nemo mihi dicat ô quid dixit Donatus aut quid dixit Parmenianus aut Pontius aut quilibet illorum quia nec Catholicis episcopis consentiendum est sicubi forte falluntur vt contra canonicas dei scripturas aliquid sentiant Let no man say to me oh what said Donatus or what said Parmenianus or Pontius or any of them because wee must not consent euen to Catholicke bishops if it so fall out that they erre in any point and speake against the canonicall scriptures Saint Chrysostome surnamed the golden mouthed doctor agreeth vniformely vnto the other fathers in many places of his workes One onely period shall for the present suffice where he hath these golden wordes Quomodo autem non absurdum est propter pecunias alijs non credere sed ipsas numerare supputare prorebus autem amphoribus aliorum sententiam sequi simpliciter presertim cum habeamus omnium exactissimam trutinam gnomonem acregulam diuinarum inquam legum assertionem Ideo obsecro oro omnes vos vt relinquatis quidnam hinc vel illi videatur deque his à scripturishaec etiam iniquirite et veras diuitias difcentes eas sectemur vt aeterna bona assequamur How can it but be absurd that in money matters we will not credite others but will tell the money our selues and for all that in affaires of greater importance which concerne the health aud saluation of our soules we can be content simply to follow the iudgement and opinion of others especially when wee haue the most exact ballance squire and rule of all things I meane the plaine testimonie of Gods lawes I therefore pray and beseech you all that you will reiect what this man or that man thinketh and search the truth out of the scriptures that learning true riches we may follow them and so attaine eternall life Behold here gentle reader a most excellent and Christian exhortation a very godly and golden aduiso giuen vs by this holy father If wee will not saith he trust others to tell our money but for surenesse will tell it our selues much lesse should wee trust others and much lesse depend vpon their iudgements and sayings in matters touching our saluation but our selues must learne and know such things by diligent reading of the holy scriptures Neither must we beleeue what this or that man saith but what we find to be true by painefull studie of the holy scriptures Now let vs heare attentiuely what the best approoued papists teach vs concerning this important and most weightie controuersie Franciscus à victoria a learned schoole-man and Spanish popish frier yeelds his opinion in these expresse wordes Propter quas opiniones nullo modo debeà us discedere à regula synceritate scripturarum For which opinions we may in no wise depart from the rule and synceritie of the scriptures Againe in another place he hath these words Non est mihi certum licet in hoc conueniant omnes quia in scriptura non habetur I doe not thinke it sure and certaine although all writers agree thereunto because it is not to be found in the holy scriptures Melchior Canus another learned schoole-doctor and renowned popish bishop confirmeth the same doctrine in these words Fatemur non audiendos esse sacerdotes nisi docuerint iuxta legem domiui VVe graunt that we must not giue eare or hearken to the priests except they shall teach vs according to Gods law Loe the papists affirme plainely that no doctrine is sound or to be receiued but that onely which is tried to be true by Gods word Neither may we beleeue the doctrin of any popish priest vnlesse it be agreeable to Gods law Now doubtlesse if the Pope will be tried and iudged by this doctrine which his best doctors haue published to the world the spirit of God hauing enforced them thereunto we shall soone agree in all controuersies of religion And certes this their doctrine is so certaine and euident that the Iesuit Bellarmine singeth the same song with them which my selfe could not easily haue beleeued if I had not read his owne testimonie in his owne booke These are his expresse words Sine dubio singuli episcopi errare possunt aliquando errant inter se quandoque dissentiunt vt nesciamus quisnam eorum sequendus sit It is without all doubt that all bishops seuerally may erre and sometime doe erre and doe so disagree among themselues that we
be they few what part soeuer the Pope liketh that same shall be true For after the fathers haue fasted long prayed much consulted grauely deliberated maturely decreed soberly commanded strictly and accursed seuerely neither others nor yet themselues can tell what shall be of force therein For all must be as shall best content the Popes humour sitting right statelie in his chaire at Rome The fourth Conclusion No bishop can in these our dayes haue voices in councels but such as will first sweare obedience to the Pope and promise to defend his cannon law This conclusion though it containe grosse absurdities yet is it so cleare as Bellarmine that Iesuitical Cardinall cannot denie the same These be his wordes Istud iuramentum non tollit episcoporum libertatem quae in concilijs necessaria est Iurant enim se fore obedientes summo pontifici quod intilligitur donec pontifex est dum iubet ea quae secundum Deum sacros canones iubere potest sed not iurant se non dicturos quod sentiunt in concilio vel se no◠posituros eum si haereticum esse conuincant This oath taketh not away the libertie of bishops which in councels is necessarie For they sweare that they will be obedient to the Pope which is to be vnderstood so long as he is Pope and while he commaundeth those things which he may commaund agreeable to God and to the holy cannons but they sweare not that they will not speake what they thinke in the councell or that they will not depose the Pope if they prooue him to be an heretique Thus writeth Bellarminus whose onely testimonie is most sufficient in all popish affaires as who is the Popes sworne and tenderly beloued vassall and whose bookes are dedicated to the Pope himselfe Out of his wordes I note first that all clergie men admitted to giue voyces in councels are sworne simply wholy to obey the Popes constitutions Secondly that the said persons are sworne to beleeue that the Pope cannot erre in his iudiciall decrees of faith and manners that no councels are of force without the Popes confirmation that councels confirmed by him are aproued by the holy Ghost that he can excommunicate and depose all emperours and empresses all Kings and Queenes all bishops and archbishops in the Christian world that he can by his pardons deliuer all soules out of purgatorie and goe himselfe to the deuill For all these and a thousand like things are strictly comprised in his canons and consequently in their most lamentable oath Thirdly that they are sworne to admit his decrees who as they freely grant may for al that be an heretique Fourthly that they are sworne to reuerence and obey his iudgement in all matters of faith whom they may iudge and depose for heresie Fiftly that their fundamentall article by which they make the Pope iudge ouer all controuersies is quite ouerthrowne and turned vpside downe in this Bellarminus his explication For when he saith VVhile he commaundeth c. he graunteth euery bishop freedome to examine and iudge when the Pope commaundeth things agreeable to God and the canons VVhich libertie if the papists would constantly performe all true Christians and perfect Catholikes would soone agree with them For none that beleeue aright will denie obedience to the Pope when he preacheth teacheth or commaundeth any thing which is agreeable to God and holy canons But good Christians finding his canons to be disholy and his decrees to be against God doe thinke as Bellarmine here teacheth them that they are not bound to obey him And that the reader may fully vnderstand the abhomination of the oath which all popish bishops sweare vnto the Pope I will here set down the expresse words as I find thē verbatim in the Popes owne decretals Ego N. episcopus ab hac hora fidelis ero S. Petro sanctaeque Romanae ecclesiae dominoque meo papae N. eiusque successoribus canonicè intrantibus Sequitur papatū Romanae ecclesiae regulas sanctorum patrum adiutor ero ad defendendum retinendum contra omnes homines sic me Deus adiuuet haec sancta euangelia I Iohn Watson bishop will be faithfull from this day forward to Saint Peter and to the holy Church of Rome and to my L. Boniface the Pope and to his successors elected canonically and I will be an helper to keepe and defend against all people the Popedome or papall soueraigntie and the rules of the holy fathers so God me helpe and the holy Gospel Loe here gentle reader open and flat rebellion is required and by euangelicall oath confirmed of subiects against their soueraignes For the bishops of euery countrie are the subiects of the kings of the same countreys and yet doe they sweare to defend the Popes vsurped iurisdiction and most bloodie tyrannie against their naturall dread soueraignes For they sweare to defend the Popes vsurped authoritie against all people without exception VVhich his diabolicall vsurped primacy as I haue prooued at large else where extendeth it selfe to the translation of empires kingdomes and regalities These conclusions being well marked and remembred the answere to the mightie obiection which is as the foundation of poperie will be plaine and easie viz. that popish bishops may as well erre when they are assembled together in a generall councell as when they preach teach or write asunder For first the Pope himselfe will not shew his face in any councell because the emperour must sit aboue him as is euident by the first conclusion Seconly when the Pope sendeth his legates to councels to supplie his place he doth but delude the world by that fact seeing he cannot impart his authoritie vnto them as by the second conclusion is apparant Thirdly popish councels and synodes in these after ages are flexible as a nose of waxe and as vncertaine as the weathercocke as is clearely proued in the third conclusion Fourthly no bishops of late ages can haue voyces in popish councels but such as will first sweare obedience to the Pope and promise by oath to defend his vsurped power and most execrable canon law as by the fourth conclusion will appeare Fiftly that decree is true and iust which is concluded by the gerater part of the bishops there assembled and yet the Pope sitting at Rome in his chaire will reiect such decrees at his good pleasure and define the sentence of fewer voyces to be of force This obseruation is euidently confirmed by the due proofes of the third conclusion Sixtly the decrees of councels must needs be obeyed as the papists tell vs and yet the Pope may reiect them and disanull them at his pleasure euen dreaming in his chaire at home or riding abroad on his white palfrey This to be so is euident to euery one that shall seriously peruse the third conclusion Yea our papists of Rhemes in their commentary vpon the new testament tell vs plainely and roundly that the determinaon of councels is needlesse because
so I conclude that mortall and veniall sinnes as they be such are not distinguished intrinse cally and essentially but onely in respect of Gods grace which assigneth one sinne to the paine or torture of death and not another Thus writeth this famous popish bishop who was a man of high esteeme in the counsell of Constance Whose onely testimonie if his words be well marked is able to confound the papists and to strike them dead For first he telleth them plainely that euery sinne is mortall of it owne nature Secondly that no sinne is veniall saue only in respect of Gods mercie Thirdly that God may most iustly iustissimè condeme vs for the least sinne we do Note seriously gentle reader the word iustissimè Fourthly that mortall and veniall sinnes are the same intrinse cally and essentially and differ but accidentally that is to say they differ in accident but not in nature in quantitie but not in qualitie in mercy but not in deformitie in the subiect but not in the obiect in imputation but not in enormitie saue onely that the one is a greater mortall sinne than is the other For as Gerson auoucheth we may iustly be damned for the least sinne of all howsoeuer other papists doe flatter themselues in their cursed deformed venials Seuenthly because sinne in generall is the transgression of Gods law as S. Ambrose defineth it yea euery word deed or desire against Gods law as S. Austen describeth it Their words are set downe in the fourth article of this discourse Eightly because the Iesuit Bellarmine vnawares confesseth the same against himselfe These are his owne words Respondeo omne peccatum esse contra legem dei non positiuam sed aternam vt Aug. rectè docet Omnis enim iusta lex siue à deo siue ab bomine detur ab aterna dei lege deriuatur Est enim aterna lex vt malum sit viol are regulam I answere that euery sinne is against the law of God not positiue but eternall as Austen teacheth rightly For euery iust law whether it be given of God or of man is deriued from the eternal law of God For the eternall law is that it is euill to offend against the rule These are our Iesuits owne words which as euery child can easily discerne doe euidently confute himselfe and his Romish doctrine For first vnder euery sinne must needs be contained their veniall sinnes or els some sinnes shall be no sinnes which implieth flat contradiction Secondly he telâ—eth vs that euery sinne and consequently veniall sinnes are against the eternall law of God Thirdly he graunteth that they are not onely besides the law sed contra legem but euen against the law Fourthly hence it is cleere and euident that the law eternall is the chiefe and principall law of all other laws seeing from it all other lawes are deriued Ninthly because the papists cannot possibly yeeld any sound reason why in the sinnes of theft one shall be mortall and another veniall For example sake let vs suppose one at one time to steale so many egs as will make a mortall sinne by Romish doctrine another at another time to steale so many as will make a venial sinne by the same doctrine then I demaund of our papists Why God cannot iustly condemne the theefe to hell that stealeth but so many egs and for all that can iustly condemne him to eternall torment that stealeth but one only egge aboue the said number For this must they doe and a good reason here of must they yeeld which I am well assured they can neuer do or els confesse euery sinne to be mortall and so against their wils to subscribe to mine opinion Answere ô papists if ye can if ye cannot then repent for shame and yeeld vnto the truth The seuenth Article Of popish vnwritten traditions THe papists beare the world in hand that many things necessarie for mans saluation are not conteined in the holy scriptures of the old and new testament and consequently that none can be saued but such as beleeue their vnwritten traditions and what their Pope telleth them For the exact knowledge whereof I put downe these propositions The first Proposition with the first reason THe written word or holy scripture containeth in it selfe euery doctrine necessarie for mans saluation I prooue it by the manifold texts both of the old and new testament by the authoritie of the holy fathers and by the the testimonie of renowned and best approoued popish writers Ex testamente veteri Locus primus Ye shall not add to the word which I speak vnto you neither shall ye take any thing away from it Againe thus That which I command that only doe thou to the Lord. Neither add any thing nor take any thing away Againe thus Only be thou strong and of a valiant courage that thou mayest obserue and doe according to all the law which Moses my seruant hath coÌ„manded thee Thou shalt not turne away from it neither to the right hand nor to the left Bee carefull that ye keepe all things which are written in the booke of the law of Moses that ye decline not from them neither to the right hand nor to the left By these manifold texts we may see euidently that the holy scriptures are most perfect and that nothing may bee taken from them neither any thing added to them But doubtlesse if all doctrine necessarie for mans saluation were not sufficiently conteined in them then of necessitie many things should be added to them Bellarmine the mouth of all papists answereth to these and the like places that they are not spoken of the written word precisely but of Gods word generally which is partly written and partly vnwritten Non ait inquit ille ad verbum quod scripsi sed quod ego precipio He saith not quoth our Iesuite to the word which I haue written but which I command But doublesse this is a miserable shift and a very childish answere For first God himselfe wrote his owne wordes in two tables of stone and then deliuered them to Moses Yea after Moses had broken the said tables in his vehement zeale against Idolatrie God commanded Moses to hew two other tables of stone like to the first in which he writ againe the wordes that were in the first tables and commanded Moses to put them vp in an arke of wood Secondly Moses expounded the law of God to the Israelites at large VVhich large explication of the law God himselfe commanded him to write and to giue the same to the Israelites that they might put it in the side of the arke of the couenant and there keepe it for a witnesse against them Thirdly God commanded Iosue to keepe and obserue all things which were written in the booke of the law which Moses had deliuered to the Leuites charging him to meditate therein day and night that he might doe according to the same Fourthly Moses telleth