Fathers then vsed for convincing of Heretickes to wit the holie Scriptures but also in these ancient Heretickes is seene the true picture of our new Romanistes who when they are in lyke-manner convinced by Scripture they fall out lyke-wyse into the accusation of the Scriptures that they are not rightlie translated by vs and are not of sufficient authoritie of themselues without the Churches declaration that they are also ambiguous and obscure and that the trueth in all poynts of Doctrine can not be had out of them without vnwritten Tradition bringing also for the mayntayning thereof this same place of Scripture adduced by these ancient Heretickes The same doeth Tertuâ—â—ian lykewyse testifie of the Heretickes in his tyme who would not graunt sayeth hee that the Apostles revealed all thinges to all men but some thinges they taught secretlie and to a few even as Bellarmine speaketh which were to bee preserved from age to age by vnwritten Tradition for which cause the Apostle sayeth to TIMOTHIE O Timothie keepe that which was committed to thee The Author also of that Booke de Vnitate Ecclesie thought to bee Waltram Bishop of Naâ—â—â—rg showeth that this â—aven spâ—ed most and prevayled in the Romane Church wâ—en the Papacie came to an hight in Hildibrandes tyme about the yeare 1072 by the monasticall sort of that age of whom hee beeing living in that same age sayeth That despysing these doctrines that are of GOD to wit in holie Scripture they affect other doctrines sayeth hee and bringeth in into the Church commandementes of humane institution And agayne hee showeth why they suffered not their Novices as they ought to exercise themselues diligentlie in Scripture to wit that their vnpolished myndes might bee fedde with the huskes of Devils which are sayeth hee the customes of the traditions of men And which thing was so farre contratie to the ancient custome vsed at first in Monasteries that their owne Duarenus testifieth they were nothing else but Seminaries of Divinitie wherein they studied sayeth hee diligentlie the Scriptures and out of which as out of a Seminarie these were chosen and taken out for vndergoing Ecclesiasticall charges who were amongst them of best lyfe and learning Whence it is lyke-wyse that venerable Beda testifieth that this was the exercyse of those who were in that Famous and Religious Monasterie of our Land called Colmekill to wit that they might onelie learne these Doctrines which were in the Propheticall Evangelicall and Apostolicall Scriptures sayeth hee Which thing is farre different from the Doctrine of the Romane Church now who teacheth that the Scripture is the least part of revealed trueth and the farre greater part of the Gospell is come to vs by vnwritten tradition as sayeth Hosiâ—s of which sort Petrus à Soto granteth these to bee to wit the sacrifice of the Masse invocation of Saynctes the Popes Supremacie Prayers for the Dead the fiue Sacramentes beside Baptisme and the LORD'S Supper Wherevnto their Canisius joyneth worshipping of Images and their Bishop Lâ—ndanâ—â— addeth Transubstantiation the Communion vnder one kynde Indulgences and Purgatorie so that by their owne confession the mayne bodie of Poperie is not built vpon the sure foundation of Propheticall and Apostolicke writ as on the Rocke but vpon the sandie and vnsure foundation of pretended vnwritten tradition CHAPT. IV. That these Doctrines of Fayth for which the Romanistes pretende onlie vnwritten tradition as their warrand are not onelie beside but also plainly contrarie to the written word by their own confession and so can not bee but the latter sowne Popple in the Lord's Field BELLARMINE in his fourth Booke of the Word of God professeth in the name of all Romanistes saying That such traditions as are repugnant to Scripture we never doe defende sayth hee seeing there-fore hee renounceth such and abdicateth them both from his profession and patrocinie Let VS inquyre concerning some poynts of Poperie by their owne confession whether they bee Babels babes or the brood of such a bastard birth And first wee know that publicke prayer and performing of divine worship in an vnknowne tongue to the People is a doctrine and practise of Poperie having no ground but vnwritten tradition But if it bee asked whether this bee agreeable to Scripture 1. COR. 14. or contrarie thereto their owne Cardinall Cajetane on that place will tell vs saying By this doctrine of S. Paull it is to bee helde that it is farre better for the edifying of the Church that publicke prayers which are vttered in the hearing of the people bee said in a language common and knowne both to the Clergie and people And agayne sayth their owne Benedictus Montanus altho the Apostle would haue prayers sayde in a language that is vnderstood yet notwithstanding it is to bee helde that the Church to wit of Rome for most just causes hath decreed and ordayned the contrarie Heere then wee see that the Romane Church can decree clean contrarie to the doctrine of the written Word Agayne wee know that the prohibition of people to reade the Scriptures is a doctrine and practise of Poperie having no warrand but the Churches tradition but if it bee asked whether this bee agreeable to Scripture or no and especiallie to COLOSS. 3. 16 their owne Bishop Espenceus will tell vs saying It is manifest by the doctrine of the Apostle to the Colossians 3. 4. and by the practise of the Church sayeth hee that of olde the vse of the Scriptures was permitted to the people Therefore sayeth the Iesuit Azorius wee confesse that in S. Ierome and Chrysostomes tymes the Laicke people were exercysed in reading of the Scriptures because they were written in these Languages which they did vnderstâ—d and so sayeth also their Alfonsus à Castro Agrippa and others Lyke-wyse wee know That the making the Image of GOD the Father after the likenesse of an olde man is a doctrine and practise of Poperie having no warrand but the tradition of the Romane Church But if it bee asked whether this bee agreeable to Scripture EXOD. 20. 4. and DEVT. 4. 15. a clowde of witnesses of their owne Doctors will tell vs the contrarie as Bellarminâ— confesseth Abulensis to bee Durand and Perésius to whom wee may joyne also the late Iesuit Vasquez and others Wherefore Iohannes Ragusius in his Oration at the Councell of Basil is forced to confesse That altho in the olde Law the visible Images of GOD and of his Saynctes were forbidden by the Law of GOD and no libertie was graunted since eyther in the Olde or New Testament to make anie such yet the Church taught forsooth by the holie Ghost sayeth hee hath not onelie permitted but decreed and ordayned the contrarie Where wee may see a strange libertie assumed by the Church and a farre stranger inspiration of her by the holie Ghost hee to bee contrarie to himselfe and shee to trangresse GOD'S expresse command in Scripture by his
inspiration More-over wee know that the giving of the Communion to the people vnder one kynde onelie is a doctrine and practise of Popeperie having no warrand for it but the tradition and authoritie of the Romane Church but if it bee asked whether this bee agreeable to Scripture or no the Councell of Constance all in one voyce will tell vs the contrarie and confesse that neyther was it so in CHRIST'S institution set downe in holie Scripture nor was it the practise of the Apostles or of the primitiue Church but is brought in later for such reasons as the Church of Rome thought good For so sayeth the Councell Albeit CHRIST after Supper did institute this venerable Sacrament and gaue it to His Disciples vnder both kynds of bread wine As also tho in lyke-manner this Sacrament was receaved by the faythfull vnder both kyndes Notwithstanding there-of this custome for eschewing of certayne dangers and scandalls that might ensue vpon good reason is now brought in that the same shall bee receaved by Laickes vnder one kynde onelie Where wee see that the Church of Rome thinketh her selfe wyser and more provident in fore-seeing of dangers than CHRIST His Apostles and the primitiue Church was and that lyke the Pharisees and Scrybes of olde by her traditions shee hath made the word of GOD to bee of no effect CHAPTER V. That these Doctrines of Fayth for which the Romanistes pretende onlie vnwritten Tradition by their owne confession are neyther necessarie nor profitable to salvation and consequentlie not onelie superfluous but vnjustlie vrged to bee believed vpon danger of salvation CArdinall Bellarmine in his fourth Booke of the Word of GOD confesseth that the Apostles did preach vnto GOD'S people all these thinges which were necessarie and profitable vnto them sayeth hee vnto their salvation But what they preached so to all that also they wrote and left registrate in Scripture for so sayeth Bellarmsne in lyke-manner I affirme that all these thinges were written by the Apostles sayeth hee which are necessarie for all men and which they publicklie preached to all Therefore it followeth that in the Apostles writs are contayned all thinges which are necessarie and profitable to salvation But to subsume These doctrinall Traditions whereon is grounded the mayne bodie of Poperie were not written by the Apostles as is confessed Therefore it followeth that the same are neyther necessarie nor profitable to salvation and so wee see what doome their owne mouthes by the force of trueth are made to pronounce vpon these vnwritten Doctrines and Traditions and consequentlie how vnjuâ—â—lie they are obtâ—uded vpon Gods people Next I aâ—gue What the Apostles did preach vnto all as necessarie and profitable vnto salvation and which S. PAVLL calleth else where the whole councell of GOD that onelie should their successoures teach vnto all as necessarie and profitable vnto salvation But the Apostles as is confessed did preach nothing vnto all as necessarie and profitable vnto salvation but that which is written in holie Scripture vnder the payne of that curse denounced by S. Paull GAL. 1. 8. Therefore nothing should bee taught by true Pastors as their successoures vnto all as necessarie and profitable vnto salvation but that which is written in holie Scripture Where-fore sayeth Augustine if wee or an Angell from Heaven preach vnto you any thing beside that which yee haue receaved in the Legall and Evangelicall Scriptures let him bee accursed As also sayeth their Aquinas It is to bee affirmed that no other thing ought to bee preached but that onelie which is contayned in the Gospells and Epistles and in the holie Scripture playnlie or more obscurelie Whosoever then teacheth for doctrines of fayth anie vnwritten traditions neyther contayned in holie Scripture playnlie nor obscurelie as Canus affirmeth most poynts of their doctrine to bee it followeth that hee is no true teacher nor successour to the Apostles but controlling Scripture and deserting their practise hee declareth himselfe to bee an impostor guiltie of prophane Noveltie a sower of Tares in the LORD'S Field and will-fullie to incurre that Apostolicall Anathema CHAPTER VI Of the Noveltie of withholding the people from reading of the Scripture FIrst then omitting Testimonies of Scripture formerlie set downe which make for this poynt I come to the Testimonie of one of their late and famous Bishops Espenceus by name whereby hee witnesseth That this with-holding of Scripture from the people was neyther in the Apostles tyme or agreeable to their doctrine nor yet was it in the tyme of the primitiue Church whose practise was contrarie to their now-a-dayes his wordes then are these It is manifest sayeth hee by the doctrine of the Apostle COLOSS. 3. 16. and by the practise of the primitiue Church that of olde the publicke reading of the Scripture was permitted to people Whence it was that Chrysostome in his tyme did vehementlie vrge the same vpon his auditors saying I beseech you all that are Laickes that yee get Bibles to your selues the medicine of the soule and if yee will not get more get to your selues the New Testament at least And agayne hee sayeth What is it then that wee so earnestlie requyre of you but that one of the dayes of the weeke or at least vpon the Sabbath day yee would haue a care to reade the Gospells which before yee come to these Sermons ye haue amongst your handes at home and that yee would frequentlie repeate the same and diligentlie search out the meaning and note what is cleare and what is â—bscure therein By doing whereof he showeth what good will redound both to him who was their teacher and to them who were his heareâ—s to wit that hee should neede the lesse labour and paynes to make them vnderstand the meaning of the Gospell when at home they haue made the Text samiliare to themselues and they also should thereby bee made the more shaâ—pe and quicke in vnderstanding not onlie onelie to heare and perceaue what is sayde vnto them but also to teach others And if anie should pleade the want of scarcitie of Bookes hee showeth concerning this that it were ridiculous to answere these who were rich and as for the poore sort hee showeth also that it is a shame to them to want the Scripture which can afford so great profit to them as their soules instruction and yet carefullie to acquire such tooles or instruments as their severall Trades requyred for winning their bodilie Foode but if anie bee so poore sayeth hee that by no meanes hee can acquire Bookes â—o himselfe then by the continuall reading of the Scriptures which is in this place hee needeth not to bee ignorant of anie thing that is therein Which thing made the Iâ—suit Azortus to say Wee confesse that in the tymes of Ierome and Chrysostome which was 400 yeares and aboue after CHRIST that the Laickes were exercysed in reading of the Scripture because they were written in these Languages
sayeth hee which they did vnderstand Wherefore also did Theoderet affirme in the 500 yeare of God that the Hebrew Text of the Olde Testament was not onelie translated into the Greeke tongue for the Grecians to reade and vnderstand but also into the Latine Aegyptian Persian Armenian Scythian and Sauromatican and that I may speake it in one word sayeth hee the Scriptures are translated into all Languages which at this day anie Countrey what-so-ever vseth to speake whereby it commeth to passe that â—verie where you may see that these doctrines of sayth which we holde sayeth hee are not onlie familiarlie knowne by these who are Church-men teachers of the people but lyke-wyse by verie Shooe-makers Smithes Weavers and all such lyke Crafts-men yea by all our Women and not these onelie who bee learned if anie such bee but also by pooâ—e Trades-women menders of Cloâ—thes serving women and wayâ—ing maâ—des Neytâ—â—â— doe they onelie who dwell in Townes sayeth hee vnderstand well these thinges but lykewyse the Husband-men so that you shall finde diggers of Ground Heards-men and setters of Plants discoursing of the holie Trinitie and the Creation of all thinges and having more knowledge of the nature of man than ever Plato or Aristotle had And that this also was the auncient BRITANE practise within this I le in the 700 yeare of GOD Venerable Bedâ— who lived in the succeeding Ceâ—turie or there-by in his Ecclesiasticall Storie of the English Nation mostcleaâ—lie doâ—th showâ— where speaking of the lyfe of that Religious Bishop Aâ—â—anuâ— hee telleth vs that not onlie the Clergie men that were with him in companie but also these who were Laickes were diligentlie exercysed in reading of the Scriptures or learning PSALMES by heart For which ende also Cornelius Agrâ—ppa reporteth That there was a Decree in the first Councell of Nice that none who were able to reade should want the Booke of the Scripture and wherevnto ye haue heard how seriouslie Chrysostome did exhort his auditoures Not-with-standing wherof how peremptorily people are nowe forbidden to haue or reade the same let this ensuing prohibition printed of late and published in Spaine testifiâ— The Spanish Prohibition of having the Bible in anie vulgar tongue or anie wayes to reade the same set foorth by Don Bernardo de Sandonal i rozas Cardinall of S. Anasia Archbishop of Toledo Primate of Spayne and Inquisitor generall COmo la experiencia aya ensenado que de permiter se la sagrada biblia en lengua vulgar se signe por la temeridad de los hombres mas damno que pronecho se prohibe la biblia con todas sus partes impressa o de mano en qualquier lengua vulgar i assi mismo los sumarios i compendios aunque sean historiales de la misma Biblia o libros de la sagrada escritura escritos en qualquier idioma o lengua vulgar The same in English SEeing it is manifest by experience if the holie Bible bee permitted in the vulgar tongue that thorow the temeritie of men more hurt than profit will aryse therefore the Bible is prohibit with all the partes thereof whether printed or written in what-so-ever vulgar tongue it bee as also all summaries or compends altho they bee Historicall onelie of the sayde Bible or bookes of holie Scripture in what-so-ever vulgar tongue or language the same bee anie wyse written CHAPT. VII The Novelty of the Popes Supremacie and first The Noveltie of the stile of Vniversall Bishop where-by hee claymeth the same THis poynt of Papâ—â—l Supremacie the loftiest Towre of â—abels prowde building Boneface the eyght declared to bee of such consequence as all Christians are bound to bee subject there-to and bâ—lieue the same vnder payne of damnation saying More-over for all humane creatures to bee subject to the jurisdiction of the Bishop of Rome wee declare affiâ—me decree and proclayme that the same is altogether of the necessitie of salvation Now sayth Bellarmine one title amongst all others out of which is collected the supremacie of the Bishop of Rome is this the title of Vniversall Bishop of the antiquitie whereof if wee inquyre wee shall finde The first who ever vsurped this title as all Histories record to bee IOHN Patriarch of Constantinople who obtayned of the Emperour Mauricâ—â—us so to bee called 600 yeares after CHRIST and which style was stronglie opposed by Pope Gregorie the first in this sense as Cardinall Cusanus testifieth to wit as it imported one to bee so principall as all others should bee subject to him as Boniface decreed or as Gregoriâ— himselfe sayeth one to mount aboue others to such an hight of singularitie as that hee would bee vnder none but hee alone would bee aboâ—e all and which style hee challengeth expreslie of NOVELTIE calling it novum nomen nova presumptio And lest this should haue beene thought a Noveltie onelie in the Patriarch of Constantinople vsurping agaynst Rome and that Pope Gregorie had quarrelled it onelie as an injurie done to himselfe and to his Sea therefore hee first cleareth himselfe thereof saying to the Emperour Doe I in this matter most Religious Lord defende anie cause of myne or doe I challenge herein anie speciall wrong done to mee And to cleare this theâ—more hee sayeth None of my predecessours would ever consent to vse such a prophanetitle no not Peter himselfe the first alleadged founder of that Sea who altho hee was the chiefe of the Apostles and according to his Apostolicall place had the care of the whole Churches committed to him as Paull also professeth yet notwithstanding sayeth hee hee is not called the Vniversall Apostle And as hee witnesseth this of his predecessoures so hee showeth that this title was offered to himselfe and yet hee would nowayes accept of the same therefore hee sayeth to Eulâ—gius Bishop of Alexandria and Anastaciuâ— Bishop of Antioch Seeing wee would not in anie case accept anie such honour sayeth hee beeing offered vnto vs consider how shamefull a thing it is for anie man violentlie to vsurpe the same wherefore let not your holinesse in your writings ever style anie man who-so-ever hee bee Vniâ—ersall Bishop And even when it was given to himselfe in a letter written by Eulogius Bishop of Alexandria hee rejected the same as a title of damnable piyde saying Beholde in the preface of a letter which yee seat vnto mee who forebade anie such titles you haue caused set downe the word of a prowd style calling mee Vniversall Bishop which I beseech your sweetest Holinesse that you doe so no more Yea hee showeth that this wicked style imported no lesse pryde than that of Lucifer himselfe saying to Iohn of Constantinople Who else I pray thee by such a wicked title is set before thee to imitate but hee who despysing the Legions of Angels who were in one societie joyned with him attempted to mount aboue them to such a hight of singularitie that hee
preserue men from hurtes and snares out of the confidence of the fore-named beeing moved to worship them that they may obtaine some of the former thinges Whence it is also sayeth hee that they vowe obliedge themselues to vnder-goe Pilgrimages some to this and some to that Church according as they respect the Images beliâ—ving that this Image in such a place to bee of greater vertue than in another and to bee more famous for miracles and of greater power And if at anie time miracles bee wrought vpon men who haue recourse vnto them this is not by the vertue of the Images sâ—yeth hee but some-tymes by the operation of the Devill to deceaue such Idolatrous worshippers GOD so permitting and their infidelitie so deserving the same CHAPT. XIV The Noveltie of the doctrine of Merite HEEREIN the Romanistes are so grosse that BELLARMINE sayeth not onlie That good workes merite a rewarde for their owne worthinesse and condignitie but the Rhemistes adde also that they are so fullie worthy of eternall lyfe which GOD of His jâ—stice oweth to the workers of the same that GOD should bee vâ—just if Hee rendred not Heaven for them Yea the Iesuit Vasquez goeth so farre in prowde and open blasphemie that hee sayeth Seeing the workes of the righteous by their owne worthinesse merite eternall lyfe as an equall recompence and reward there is no neede of the interveaning of anie other merite of condignitie such as the merite of CHRIST that eternall lyfe should bee rendered vnto them To come to the confessed Noveltie of which prowde errour beside Scripture cleare in this poynt their owne Cassander telleth vs what was the constant and vniforme doctrine of the primitiue Church and ancient fathers therein saying Wherefore this doctrine is not to bee passed by which with a full consent all the ancient Fathers delyvere to wit that our whole confidence of the remission of our sinnes and the hope both of pardon and of lyfe eternall is to bee placed in the onelie mercie of GOD and merite of CHRIST Whence it is that their Waldensis sayeth I esteeme him a sounder divynâ— and more faythfull Catholicke sayeth hee and more agreeable to the Scriptures who simplie denyâ—th anie such merite and who granteth according to the Apoâ—tles and Scriptures manner of speach that simplie a man meriteth not the kingdome of Heaven but onelie that it is given him of the meere favour of GOD and will of the giver aâ— all the annâ—ient holie Fathers vnto the latter Schoole-men haue held and as the whole Church did professe accounting it an Heresie to profeâ—se the contrarie The trueth of which speach of these two fore-named may bee seene at length in the cleare testimonies of the Fathers themselues who showe how the godlie get eternall lyfe from GOD ratione pacti non facti or by reason not of our woâ—kes mâ—riting but his mercie promising Therefore sayde Augustine what-so-ever GOD hath promised Hee promised the same to these who were vnworthie that the reward might bee seene to bee promised not for the merite oâ— the worke but of freeâ—grace as the word it selfe importeth Which doctrine of trueth overthrowing merite was also professed of olde in the Churches of BRITANE as may bee seene in the order appoynted in the â—uncient Liturgie of Eâ—GLAND for visitat on of the sicke chiefelie in Anselâ—es time Arch-bishop of Canterburie Anno 1080 wherein the Priest sayeth to the sickâ— person Doest thou belieue to come to Glorie not by thy owne merites but by the vertue and merite of the Passion of the LORD IESVS CHRIST and that none can bee saved by his owne merits or by anie other meanes but by the merite of His Passion To which the sicke partie was taught to answere All this I belieue The contrarie of which doctrine mayntayned now by Româ—nistâ—s was also long agoe condemned by the whole Facultie of Divinitie at PARIS Anno 1354 as most Hereticall and Blasphemous in their sentence agaynst one Guidâ— an Augustine Friar by way of recantation prescrybed vnto him saying I saide against a Batchelour of the preaching Friars in my conference with him that a man meriteth eternall lyfe for the worthinesse of the worke that is so as if the same were not given vnto him there were wrong done vnto him which opinion I recant as False Hereticall and Blasphemous Therefore their owne Cardinâ—ll Bellarmine was forced to conclude saying Because of the vncertayntie of our owne vnrighteousnesse and the danger of vaine glorie it is most safe sayth hee to put our whole confidence in the onelie mercie of GOD and His onlie goodnesse An advertisement to the Reader THE Noveltie of this prowde errour beeing dâ—scovered yet lest with the vaile of the Word MERITE oft vsed in Antiquitie they should crafâ—ilie palliate the Noveltie of their doctrine of merite their owne Vega in his booke written in defence and for the vnderstanding of the Councell of Trenâ— and wherein hee was a chiefe Disputer plainlie confesseth saying I am not ignorant that the word merâ—te is vsed ost-tymes sayeth hee where there is no meaning of deserving eyther by condignitie or congruitie And therefore wee finde that sometimes improperlie iâ—simplie signifieth to oâ—tayne favour without doing eyther good or evill as where Ambrose sayeth That Iohn the Baptist in his birth obtayned so great a favour as to bee the fore-runner of CHRIST the wordes beeing tantam gratiam nascendo meruit Sometimes also it is put for obtayning favour quyte contraâ—ie to deserving as where Pope Gregorie speaking of PAVL'S conversion sayeth When hee was labouring to extinguish the Name of our Redeemer on earth hee obtayned that favour to heare His wordes from Heaven where the wordes are Verba de coelo meruit audire And sometimes it signifieth generallie workes whether good or evill as Aug. Epist 46 and sometimes speciallie good workes yet excluding all worthinesse in them to merite eternall lyfe as where Bernard sayeth Neyther are mens good workes of such worth that for their merite eternall lyfe should bee due vnto them or that GOD should doe wrong except Hee gaue the same for them where the wordes are Neque eniâ— sunt talia hominum merita c. and which speach of Bernand's is diametralie opposit in ipsis terminâ—â— to that prowde assertion of the Rhemistes who say that GOD should bee vnjust and doe wrong if Hee rendred not Heaven for them CHAPTER XV The Noveltie of Pvâ— GATORIE FIrst then if wee aske their owne Bishop of Rochester and great Champion against Luther whether this new Article which avarice hath hatched ignorance doeth foster and fire and â—aggoâ— maintaineth was knowne of olde or believed by the primitiue Church hee will tell vs saying It was not so necessarie to belieue Purgatorie in the primitiue Church And if wee aske him farder to wit how long it was before eyther Purgatorie or indulgences which depende vpon it was knowne or receaved by