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
temporall as spirituall thinges but aboue the verie holie Scriptures c. I can not see sayâ—th hee why these men may not bee called false or Pseudocotholickes CHAPTER X. The Noveltie of publicke Prayer and other divyne Service in a tongue vnknowne to the people FIrst in this poynt that the Apostles doctrine and Churches practise in their tyme was coâ—trarie to the Romaniâ—tes now Cardinall Cajetane doeth evidentlie testifie saving Out of the doctrine of S. PAVLL wee haue it clearlie set downe that it is better for the edification of the Church that publicke prayers which are vttered in the audience of the people bee spoken sayeth hee in a Language common both to Clergie and people than otherwyse And that this was also the Churches conforme practise in the dayes of Iustine Martyr is evident who in the ende of his second Apologie for Christians in expresse tearmes telleth vs sayeth Bellarmine That the whole people in the Church vsed to answere AMEN when the Presbyter ended the Prayer or Thankesgiving wherefore it will follow that the Prayer or Thankesgiving was in the vulgar tongue else sayeth the Apostle how shall hee that occupieth the rowme of the vnlearned say AMEN at thy Thankes-giving if hee vnderstand not what thou sayest Next what was the practise of the Church after Iustines dayes both in the East and West is lyke-wyse cleare out of Bellarmine who testifieth saying That this custome was also a long tyme observed both in the East and West is evident out of Chrysostomes Liturgie where most clearlie sayeth hee are distinguished what the Prieâ—â— and Deacon and what the people in divyne Service did sing As lyke-wyse out of Cyprian in his sermon on the LORDS prayer where hee showeth how the people did answere saying Wee haâ—e our heartes vnto the LORD and out of Ierome in the preface of his second booke on the Epistle to the GALATIANS who wryteth That in the Churches of the Citie of Rome the people was heard lyke a heavenlie thunder aunswering with a lowde voyce and saying AMEN Therefore their Nicolaus de Lyra and with him Aquinas Gretzer others freelie acknowledgeth saying In the primitiue Church the Thankes-givings and all other common Servâ—ce was performed sayeth hee in the vulgar Toâ—gue and the Canonicall Prayers â—ayth their Cassaâ—der and speciallie the words of consecration of the bodie and blood of our LORD the Auncientes did so reade that all the people might vnderstand and say AMEN thereto Which custome of the Church as yet vsed in Aegypt and Ethiopiâ— it is a wonder sayâ—th Erasmus how it became to bee changed And if wee consider M. Hardinges reason in his aunswere to Bishop Iewell why Prayers and all other divyne Service was vsed in the primitiue Church in the vulgar tongue wee shall finde that the same reason holdeth still and so miliâ—ateth constantlie agaynst this practise of Romish Noveltie for thus sayeth M. Harding In the primitiue Church this was necessarie when fayth was alearning and therefore the Prayers were made then in a knowne tongue vnderstood by the people sayeth hee because of their farder instruction And can anie man say nowe but people in lyke-manner are learning the fayth daylie and haue neede of farder instruction than they haue alreadie Or will anie affirme that this â—ule of the Apostle Let all bee done vnto edification helde onelie for a tyme Therefore seeing the edifying of GOD'S people which is the fiâ—all cause why Prayer and publicke Thankes-giving should bee performed in the vulgar doeth not varie by diversitie of tymes but continueth still even so then should speaking in the Church vnto their vnderstanding CHAPTER XI The Noveltie of the invocation of Saynctes departed FOr discoverie of the Noveltie of which doctrine obtruded to bee believed and practised by all Catholickes vnder payne of damnation wee haue before CHRIST the first foure thousand yeares prescription agaynst anie such doctrine or practise in the Church of GOD by the confession of Bellarmine and all other Romanistes who graunt That during all that tyme both before and vnder the Law there was no invocation of Saynctes departed Next if wee come to our SAVIOVR'S tyme and his Apostles their owne Eckius Luthers great Antagonist declareth That in the New Testament the Apostles and Evangelistes neyther taught by word nor delyvered or left anie such thing by writ that the Saynctes departed should bee invocated neyther would the holie Ghost sayeth hee suffer them so to doe by whose inspiration they spake The same also doeth their Dominicus Bannes and the Iesuit Salmeron testifie rendring this reason Because it would seeme hard to the Iewes sayeth hee who were never taught so to doe by Moses nor the Prophets and the Gentiles should haue thought that there were manie gods exhibite to them in place of the multitude of gods which they had forsaken Beholde thâ—n heere a doctrine of the Romane fayth confessed to haue for the warrand there of neyther Gods written word nor yet Apostolicall vnwritten tradition now if it was neyther written nor preached by them let anie man consider if the Noveltie thereof bee not cleare and that they can not eschew the Apoâ—tles Anathemâ— who sayeth If an Angell from Heaven should preach vnto you beside thâ—t which I haue preached let him bee accursed Next to the Apostles tymes if wee come to after ages and inquyre howe loâ—g was it after the Apostles before anie mention was ever heard of anie such thing their owne Bishop Poresiâ—s Will playnlie tell vs saying That beâ—ore the â—yme of the Martyr Corneliâ—s which was abouâ— 252 yeares after there was no mention sayeth hee so farre as wee can see of anie invocation or intercession of Saynctes What was the practise lykewyse of the Church in S. Augustin's tyme who lived after the 400 yeare of CHRIST and speciallie of the westerne or Romane Church himselfe doeth declare saying of the Martyres and Sayncts departed As for such men of God sayeth hee who haue overcome the world in confessing of Him they are named in their owne place and order but they are not prayed vnto Yea in the 1200 yeare of God Bernard did put it in doubt whether the Saynctes departed anie wayes heard the living which if they doe not then speaking to them by prayer were altogether foolish for speaking of devoute Humbert hee sayeth Neyther see I him now nor perhaps doeth hee heare mee More-over it is to bee observed that the Fathers of the primitiue Church vsed this as a specâ—all Argument to proue Christ to bee GOD because Hee was everie-where prayed vnto Which Argument had beene of no force if in those tymes they had prayed eyther to Saynctes or Aâ—gâ—ls Therefore Oâ—igen showeth That PAVLL 1 COR. 1. 2. proveth heereby CHRIST to bee GOD because His Name is everie where incalled vpon for the Apostle sayeth hee doeth thereby pronounce IESVS CHRIST to bee GOD because His Name is incalled
come then to the discoverie of the Noveltie of this grosse sort of Idolatrie which is not onelie to worship by or before an Image but to worship the Image it selfe for which cause sayeth one of the Bishops It must not onelie bee confessed that the faythfull in the Church doe adore before the Image as some perhaps would warilie speake but also doe adore the Image it selfe without any scruple yea with that same worship where with they adore the thing that is represented thereby First their owne Cassander telleth vs that it is certayne in the beginning of the preaching of the Gospell sayeth hee and a good while after that there was no vse at all of Images amongst Christians but especiallie in Churches so that wheÌ„Adrian the Emperor had commanded that Temples should bee made in all Cities without Images it was presentlie conceaved that hee was preparing these for Christians And when the auncient Christians themselues were demanded by the Gentiles why they had no Images Minutius Fâ—elix returneth them this answere What Image should wee make to GOD when man himselfe is GOD'S Image sayeth hee The primitiue Church lykewyse for preventing of that Idolatrie which thereafter ensued was so carefull and provident that the Councell of Eliber iâ— in Granado in Spayne in Anno 305 decreed plainlie that no Pictures at all should bee brought within Churches for feare of adoration which might ensue thereafter Neither was this the decree of a provinciall Assemblie onelie but an ordinance also in all other parts of the whole Church as witnesseth their owne Clemangis â— Parisian Doctor and Arch-deane of Bajon saying Of olde the whole vniversall Church did decree beeing induced thereto by good reason for their cause who 〈◊〉 Gentilisme were converted to the sayth that no Images should bee set vp in Churches The first breach and violation of which ordinance wee finde â—o haue beene in Epiphanius time Bishop of Salamins in Cyprus about the yeare 390 who as himsâ—lfe 〈◊〉 entering into a Chappell for his owne private devotion at Anablatha and seeing a certayne Vaile hanging on the wall thereof having paynted therevpon the Image of CHRIST or some Saynct sayeth hee hee tooke downe the same and rent it in pieces and thereafter wrote to the Patriarch of Ierusalem within whose precinct it was finding fault that anie such thing should haue beene done within his boundes and desiring him that hee would command that thereafter in the Church of CHRIST no more such Vailes or Pictures should bee hung vp this beeing contrary to the authority of Scriptures and agaynst our Religion sayeth hee But a good while there-after how they were more commonlie brought in into Churches Corneliâ—s Agrippa thus doeth declare saying The Heathnish custome and their false Religion hath also infected ours and hath brought into Churches Images and Pictures with manie other pompous Ceremonies none whereof were found amongst the first and true Christians Vnder what specious pretence also and for what ende at fiâ—st this was done their owne Cassander hereby clearly testifieth saying At last it is evident that Pictures were admitted into Churches to represent onlie the â—torie of things done altho Augustine spake plainlie agaynst it saying These deserue to bee thought altogether to erâ—e who seeke the knowledge of CHRIST and His Apostles not in holie Scriptures but vpon paynted walles But how farre the auncient Fathers who lived in the primitiue Church did abhorre from any worship of Images onlie Origen wryting against Celsuâ— may declare sayeth hee Thus beeing then generallie set vp into Church through the superstition of people about the 600 yeare of GOD in the tyme of Pope Gregorie the first they began to bee adored at what tyme Cerenus Bishop of Marsilâ— publicklie opposed the same by breaking all the Images and removing out all the Pictures that were within the Churches of his whole Diocesses which thing Pope Gregorie himselfe doeth relate to vs in that Epistle of his written to Serâ—nuâ— commending his zeale which hee shew against any worshipping of Images as being sayth hee altogether agaynst the Scriptures but thinking amisse onelie that so rashlie hee altogether had broken them in pieces What fierce contentions also afterward arose in the Church concerning Images it were too large a taske at length here to set downe the Greeke Emperoures Leo Isaurus Constantinus Caballinus Nicephorus Stauratius Leo Armenus Michaell Balbus Theophilus and others who were therefore called Iconomachi or the enemies to Images opposing them and their adoration constantlie in the East till at last their worship was established in that second Councell of Nice helde by that superstitious Empresse IRENE in Anno 787 which Councell was quickly thereafter opposed by the Councell of Franckeforde convocate by Charles the Great and helde in the West at what tyme sayeth their owne Cassaâ—der when the coppie of that Councell of Nice was brought vnto Franckeforde and diligentlie read by the command of the Emperour Charles the Councell of Franckeforde was indicted at which the Legates of the Bishop of Rome were present and there by the full consent of the Westerne Bishops sayeth hee that Grecian Councell in so farre as the same decreed the worship of Images to bee lawfull was disallowed and condemned as not onelie contrarie to Scripture but also to the doctrine of the auncient Fathers and to the custome of the Romane Church it selfe So that wee see 800 yeares after CHRIST that the Romane Church was then as farre from the doctrine and practise of the Romane Church now in this poynt of worshipping Images aâ— ever Luther or Calvin or aâ—ie Protestant now Whereby it is evident how falselie the Romane Catechisme affirmeth that it is not onelie lawfull to haue Images in the Church and to giue honour and worship to them but also that this hath ever or in all ages beene done to the great good of the â—aythfull Neyâ—her was that reason or excuse thought to bee of anie worth then sayeth their owne Cassander which is by some now-adayes pretended that this worship is not given to the Images themselues but to them whom they represent for this excuse sayeth hee was lyke-wyse made by Pagans to colour their Idolatrie Which practise of Romish devotion and pietie is come to that hight of madnesse sayeth their Polydor Virgâ—ll that this part of Religion is little different from impietie for there are manie so exceeding rude and stupide sayth hee who worship Images made of Stockes and Stones Brasse and Mâ—rble and these also that are paynted over with dyverse sorts of Coloures vpon walles not is representing figures but as if they had sense and feeling and confide more in these than in CHRIST Himselfe Yea they so dote vpon Images sayeth their owne Gabriell Bâ—ell that they belieue a certayne Deitie grace or holinesse to bee in them whereby they are able to worke miracles restore health and delyver from dangers and to