would bee vnder none sayeth hee but hee alone would bee aboue all others And agayne What else sayest thou heereby but I will ascende to Hâ—aven and exalt my Throne aboue the Sâ—arres and bâ— lyke to the hâ—gâ—est For what are thy brethren * Bishops of the Catholicke Church bâ—t the Starres of Heaven More-over hee declareth this style to bee playne Antichristian and consequentlie clearlie guiltie of Noveltie for sayeth hee I confidentlie affirme that who-so-ever hee bee that calleth himselfe Vniâ—ersall Bishop or desireth so to bee called he is the fore-runner of Antichrist who by pryde extolleth himselfe aboue all others And therefore beeing Antichristian the same Gregorie telleth that it is so farre from true Catholicke sayth to assent thereto as on the playne contrarie this is to depart from the fayth and make Apostasie to Antichâ—ists 〈◊〉 For to giue assent oâ— acknowledge anie such style what else is it but to lose the sayth and make ship-wracke there of sayeth hee Which thing made Cardinall Cusanus to denye plainlie that the Pope was Vniversall Bishop but onelie the first Bishop saying And while wee defende this part to wit that the Pope is not Vniversall Bishop but onelie the first aboue others to wit in place and while wee â—ound the vigour and strâ—â—gth of holie Councells not on the Pope but vpon the consent of all because in so doing wee defende the trueth sayeth hee and reserue vnto everie one their owne honour heereby wee reverence the Pope a-right The cause lykewyse why the primitiue and godlie Bishops of Rome never claymed anie such supremacie quasi Episcopi vrbis potius quam orbis sayeth their owne Duaren and would never vse or assume as Gregorie testifieth anie such prowde title their owne Bishop of Rochester clearlie setteth downe saying For that age beeing neare to the Apostles tymes did studie to modestie and humilitie for as yet the word of CHRIST was recent in their memories sayeth hee which sayth Except that ye be coÌ„verted and become as these little ones yee can not enter into the Kingdome of Heaven Wherefore they had a care to debarre from them these glorious titles sayeth hee whereon the verie lightest occasion of pryde might aryse Insinuating thereby evidentlie not onlie the latter Noveltie of anie such loftie styles and supremacie which the latter Bishops of Rome doe vsurpe but also the ground wherefrae the same proceedeth to wit the want of that wonted modestie and humilitie of their predecessoures and the oblivion of these words of CHRIST which were ever recent in the memories of their auncient and godlie forebeares CHAPTER VIII The Novelty of the Popes supremacie it selfe and first over the whole Clergie in matters Ecclesiasticall THE Noveltie of Papall supremacie it selfe implyed in the fore-named title of Vniversall Bishop will the more clear lie appâ—aâ—e by sâ—tting downe the beginning progressâ— thereof as their owne vndenyable recordes giue evidence thereof First then their owne Duarenus sayeth That the more auncient and holiest Bishops of Rome beeing content with their owne Sea and Church did leaue to other Bishops the free governament of these Churches that were committed to them beeing sayth hee rather as the Bishops of a Citie than of the whole world But these Bishops who came after them did not contayne themselues within these boundes but as it were Lords and Kings they made no doubt to doe all thinges at their pleasure sayâ—th hee and to ascrybe to themselues the governament of the whole Church Hee who was afterward one of their owne Popes lykewyse testifieth saying Before the Councell of Nice everie one lived to himselfe and small respect was had to the Church of Rome After this Emperours becomming Christian there were appoynted about the tyme of the Councell of Nice for the better governament of the Church foure Patriarches all of a-lyke jurisdiction and the Bishop of Rome amongst them as one having onlie the Primacie of place for the dignitie of the Citie and imperiall seat therein as is evident out of their owne wryters and especiallie out of that Famous Councell of Chalcedon consisting of 430 Bishops whose mynde was sayeth Bellarmine that the Church of Rome had therefore the first place because that Citie was the Seat of the Empyre But thereafter sayth their owne Cardinall Cusanus by vse and custome of subjection vnto him wee may see how farre the Bishop of Rome hath prevayled in jurisdiction beyond the holie and auncient boundes sayeth hee and allowance which was only within his owne westerne Patriarchie The first thing they stroue for after the dayes of Gregorie was for that style of Vniversall Bishop which hee had so much damned and with it to clayme an vniversall supremacie of jurisdiction over all others in matters Ecclesiasticall which style as Platina telleth vs Boniface the third obtayned from Phocas the Emperour magna cum contentione or with great opposition in the verie hatching for How farre contrarie this was as Gregorie himselfe sayeth to the Evangelicall ordinance and decrees of Councells let the Canons of the first foure generall Councells testifie which foure their canonized Pope Gregorie did reverence alyke as hee did the foure sacred Evangelistes The first whereof was that Famous and first Councell of Nice vnder Constantine the first Christian Emperour consisting of 318 Bishops and celebrate Anno 325 In the sixt Canon whereof it was thus decreed that the Bishop of Alexandria should brooke alyke jurisdiction within his province as the Bishop of Rome did in his showing thereby that all the Patriarches were alyke in jurisdiction within their owne precincts without anie subordination of one to another Wherefore Cardinall de Cusa setting downe the meaning of Parilis Mos vsed by the Councell sayeth As the Bishop of Rome hath power over all his owne Bishops so lyke-wyse the Bishop of Alexandria hath the same priviledge of power throghout all Aegypt Which limitation of everie ones proper power within their owne precinctes is called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or the auncient custome amongst Bishops before therefore sayeth the Canon concerning Antioch Let Antioch also and other provinces keepe their Auncient priviledges Whence wee conclude out of this Famous Councell that if this was the auncient priviledge and custome of other Churches to bee free from anie subjection to the Church of Rome then her vniversall claymed supremacie now over all other Churches as Mistresse and Mother over them is nowayes the auncient fayth nor profession of the Catholicke Church but an ambitious vsurpation and a meere Noveltie The next generall Councell whose sacred Canons militate agaynst the Noveltie of Papall supremacie is that Famous Councell of Constantinople consisting of 150 Bishops and helde in Anno 380 which as Bellarmine confesseth withstood altogether any such supremacie the fift Canon of which Councell giveth onelie a primacie of order to the Bishop of Rome amongst his fellow Patriarches which they declare hee had
Luther 5. That the Bishop of Româ— may erre and hath erred the sixt generall Councell helde at Constantinople of 289. Bishops anâ— the seaventh generall Councelâ— assembled at Nice declared thiâ— in the person of Honoriuâ— witâ— sundrie latter Romane Doctoures authoâ—rity of Scripture whether I referrâ— the Reader long before Luther 6. That the Bishop of Rome had no supremacie over the whole Church as Vniversall Bishop thereof nor yet anâ—e other S. Cyprian and their owne Pope Gâ—egorie the first hath at length mayntayned long before Luther 7. That publicke Prayers or anie other divyne Service in the Church should not bee sayde in a tongue vnknowne to the people beside S. PAVLL Ambrose Chrysostome Seduliuâ— and Haymo taught clearlie long before Luther 8. That GOD onelie is to bee prayed vnto and neyther Sainct nor Angell Ignatiuâ— Martyr Oriâ—gen and others delyvered long before Luther 9. That no Images are to bee anie wayes worshipped the Councell of Eliberis Augustine and Pope Gregorie himselfe with dyverse others declared long before Luther 10. That no Reliques of Saincts or Martyres are to bee adored S. Cyrill and Ierome did teach long before Luther 11. Agaynst free-will or the indifferencie thereof in the estate of corruption eyther to good or evill the Councell of Orange opposed it selfe with Augustine Prosper and Bernard and dyverse others long before Luther 12. That wee are not justified before GOD by our owne works or inherent righteousnesse Ambrose Bernard and manie moe mayntayned long before Luther 13. That none is able in this lyfe to keepe GOD'S Lawe perfectlie let bee to supererogate Lactaentius Firmianus Ierome and sundrie others haue testified long before Luther 14. That no man is able by his owne workes to merite eternall lyfe S. Basill Augustine Bernard and manie moe haue clearlie demonstrate long before Luther 15. That there is no Purgatorie or place where the soules of the godlie goe vnto after this lyfe but onelie Heaven Cyrill Gregorie Nazianzen and dyverse others haue taught vs long before Luther 16. Agaynst the absolute necessitie of the Baptisme of Infants Augustine Bernard and others haue instructed vs long before Luther 17. That there is no Transsubstantiation in the Sacrament of the LORD'S Supper Ireneus Theodoret Pope Gelasius Bertram and sundrie others haue clearlie declared long before Luther 18. That the Cup should not bee with-holden from the people Ignatius Iustine Martyr and Chrysostome taught and as the Councell of Constance granteth the primitiue Church practised yea as Cassander showeth vs the whole Romane Church mayntayned and practised for the space of a thousand yeares long before Luther 19. That in the Masse there is no proper propâ—tiatorie sacrifice for the quicke and the dead Chrysostome Eusebius Ambrose with manie others even of their owne latter Doctoures as Lombard and Aquinas haue taught vs long before Luther And if they inquyre fâ—rder of anie people before Luther who professed as wee doe and opposed these doctrines of Poperie which wee this day oppose wee name to them the Waldenses as they tearme them of whom their owne Raynerus Raynerus Lib. contra Waldensis c. 4. testifieth That there were in everie countrey of them and that they lived righteouslie and believed all thinges aright concerning GOD and helde all the Articles contayned in the Creede onelie that they spake agaynst the Church of Rome Thua nus l. 6. Hist. de doc. trin Waldensin Fasciâ— Temp. in vita Innoc 3. to wit her corruptions the particulars where-of their owne Thuanuâ— declareth to bee these That they spake agaynst Purgatorie the Sacrifice of the Masse the worshipping of Sayncts and Soule-Masses c. And therefore against whom Innocent the third caused preach a Crusado every where for their extirpation as their owne Charter Monke the Author of Fasciculuâ— Temporum doeth testifie And tho they would say that yet these doctrines of ours wherein wee oppose them and they dissent from vs were not generallie receaved not had a perpetuall succession of Pastours professing the same ever expreslie and from the beginning wee may justlie answere that this was because these doctrines of Poperie which they now mayntayne lyke the Tares did not peepe out at first after their sowing nor were they receaved in the Westerne Church generallie to bee believed till of latter tymes as hath beene alreadie proven in the detection of the Noveltie of the whole poyntes of Poperie more than the Pharisees leaven and traditions which our SAVIOVR opposed were in the Iewes Synagogue As lyke-wyse themselues clearlie confesse That the present Romane Church Stapleton in defens authorit Eccles. l. 1. c. 2. sect. 5. hath at this day receaved some doctrines of fayth which shee helde not of olde as Stapleton and others with him declare and for which not-with-standing they can not assigne a perpetuall succession of Pastors at all tymes professing the same AN ANSWERE To that other common and customable Question of the Romanistes Whereby they aske what became of the soules of all our Predecessoures who died in the tyme of Poperie before the Reformation WHerevnto it may bee answered that in Paganismâ— indeede there was nothing could saue nor no word of grace but in the most ignorant and corrupt tyme of Poperie there was ever so much light and knowledge to bee had of the mysterie of redemption and principles of fayth lyke good Golde mixed with drosse and good Seede tho growing amongst Tares that who-so-ever of our fore-fathers did adjoyne themselues to the common ensigne of the Christian name and had the knowledge of the common Articles of fayth in the vnitie whereof all doe agree and vpon the sole profession whereof admission hath evâ—r beene by Baptisme into the Church of CHRIST and with this meane measure of saving and sound knowledge whosoever joyned an holie and righteous lyfe and speciallie died relying onelie for salvation on the merites of CHRIST as allmost all did these I say in a safe and holie simplicitie contenting themselues in those tymes with the former measure of knowledge and beeing ignorant of the manie erroures of Poperie which make vp the mysterie of iniquitie died wee hope charitablie vnder the mercie of GOD and are saved eternallie Neyther was it to bee accounted a small happinesse to them that that by that invincible ignorance wherein they were detayned wanting the meanes of farder knowledge and which was then counted the mother of devotion they were fred from the guiltinesse of these erroures which otherwayes might haue proven so prejudiciall to their soules so that their sober simplicitie contenting themselues with the common principles of Christian Religion and not suffered to dyâ—e into the bottome of such mysteries as are indeede the deepnesse of Satan was to them a happie sort of ignorance lyke Adams not knowing of evill in his estate of Innocencie which thereafter hee too well knew But as for them who now liue in the time of the light of the Gospell when these foggie mistes are dispelled which arose
onelie given him for the dignitie of the Citie beeing the imperiall seat The third generall Councell that giveth evidence of Romes Innovation heerein is that Famous Councell of Ephesus of 200 Bishops celebrate in Anno 434 resolutelie thus decreeing Let it be observed say they in all Provinces and Diocesses that no Bishop draw vnder his subjection anie province which was not his from the beginning lest vnder pretence of Priesthood hee bring into the Church arrogancie and pryde The last but not the least evidence of the Noveltie of this Papall vsurped supremacie is that of the Famous and fourth Councell of Chalcedon of 430 Bishops and helde Anno 451 decreeing peremptotilie that how-so-ever the Bishop of Rome had the primacie of place before the Bishop of Constantinople yet that the Bishop of Constantinople in all other thinges should bee equall and haue alyke priviledges with the Bishop of Rome Now wee know that the equalitie of power priviledges betweene two dissolveth ipso facto Monarchie which can not bee but in one as the verie word importeth This sacred Conncell and the Act thereof so galleth the romaenistes that forgetting all pretended reverence to Antiquitie and authoritie of auncient Councells Bellarmine spareth not to impute to these godlie Bishops fraude and deceat saying They decreed this indeed but not sayth he without fraude and guyle Which as sayeth Lyrinensis What is this else but to treade vnder foot the decrees of the holy Bishops almost of the whole Easterne Church for preventing so wyselie pronounciâ—g so clearlie opposing so stoutlie and decreeing so piouslie agaynst aniâ— such Noveltie of the new Romane Hierarchie CHAPT. IX The Novelty of the Popes Supremacie which hee claymeth over Princes as well as Prelates and in thinges temporall HEEREIN in these two poynts the Novation standeth made by the Bishops of Rome 1. in subducing their neckes from that homage and subjection which they yeelded of olde to the Emperours as their dread Soveraygnes and 2. in reducing them to such subjection vnder thâ—m that they haue troden vpon some of their neckes First then for witnessing of the Bishops of Rome their homage and subjâ—ction which from the beginning and of olde they gaue to the Emperours Bellâ—â—mine himselfe will instruct vs speaking of that tyme which was manie hundreth yeares after the Apostles saying At that tyme alâ—ho the Bishâ—p of Rome in spirituall thinges was the head of all even of Empeâ—â—â—res themselues yet in temporall thinges hee was subject to the Emperoures sayeth hee and because hee acknowledged the Emperour to bee his temporall Lord therefore hee made supplication to him that hee would command a Councell to bee conveaned Whence it is that Cardinall Cusanuâ— declareth That the eyght first generall Councells were convocate by the Emperoures and no wayes by the Popes in so much that Pope Leo with much intreatâ—e desired to Theodosius that a Councell might bee celebrate in Italie and yee could not obtayne it Gregorieâ—yke-wyse the great everie where in his Epistles to the Emperour Mauritius styleth him his supreame Lord Soveraigne and wryting vnto him concerning his imperiall command that hee should cause publish a certayne Law which Gregorie thought vnjust hee sayeth I as the most vnworthie servand of your sacred Majestie beeing subject to obey your command I haue caused sende your Law which yee haue made thorow sundrie parts to bee published and because the same is nowayes agreeable to the Law of Almightie GOD Beholde I haue by my letter signified the same to my most excelleâ—t Lord there-fore everie way I haue performed what I ought to doe who hath both given â—â—edience to the Emperour and haue not beene silent in that which I thought fit to speake for GOD And yet in a more humble manner doeth Agatho the first profesie his subjection to the Emperour supplicating in thâ—se wordes Bowing humblie the knees of the mynde wee intreate your royall Clemencie Where-with also Adrian the first joyneth the prostration of the bodie saying Prostâ—ate vpon the ground and â—alling downe grooflinges at the soles of your feete doe I intreate your Majestie Thus wee see that servitude and subjection with prostration and humble supplicating was the auncient practise and profession of the Bishops of Rome to the Romane Emperoures manie hundreth yeares after CHRIST till in place of humilitie Luciferian pryde was installed in seat of Antichrist The next poynt of Innovation is the reducing of Emperours and Kings by the Bishops of Rome vnto their subjection and dominiering so over them as to inthrone or dethrone them at their pleasure as BELLARMINE de facto instanceth to haue beene done to Emperoures and King's and yet that the auncient Bishops of Rome never vsurped such power nor vsed such practises agaynst eyther Heaâ—hen Hereticall or Apostate Emperoures Bellarmine himselfe clearlie acknowledgeth The particular tyme then when the Noveltie of this vsurpation began to peepe out their owne Charter Monke author of that booke intituled Fascicâ—lus temporum telleth vs That it was in the dayes of Boniface the second Anno 523 for remarke sayeth hee that about this tyme the Popes began to oppose themselues to the Emperoures even in temporall thinges farre more than of olde they were wont Thereafter their owne Bishop Otho Frigensis condescendeth vpon the verie tyme of putting this vsurpation first into practise showing that Gregoriâ—â— the seaventh was the first who deposed anie Emperour so that till 1060 yeares after CHRIST this bolde Noveltie began not to bee practised Therefore sayeth their owne Barclay For the space of a thousand yeares and more altho the Church did flowrish with all wealth and that there was also a great number of the wicked Princes and Tyrants yet none of the auncient Fathers or Orthodox wâ—yters in these tymes are found sayeth hee who either by word or writ taught anie such thing And when it began to bee practised Sigebert the Monke who lived in the â—leventh hundreth yeare of CHRIST and tyme of Gregorie the seaventh sayeth thereof Let it bee spoken with leaue of all good men sayeth hee that this NOVELTIE I will not say Heresie before this time was ever hatched or peeped out in the world And last to put on the kepstone of Antichristian pryde and Tyranâ—ious vsurpation the Author of Fasciculus Temporum telleth vs that Beniface the eyght rose vp to that hight of pryde sayeth hee that hee called himselfe Lord of the whole world as well in temporall as in spirituall things as if Kings onelie did reygne by them and with the Tempter they might dispose of the Kingdomes of the Earth to giue them to whom they will Who-so-ever then they bee who may so clearlie see the Noveltie of this vsurpation and yet so highlie advance the Bishop of Rome as onelie that they make him not GOD sayeth their owne Cassander and who extolleth his authoritie to bee not onelie aboue the whole Church as well in
come then to the discoverie of the Noveltie of this grosse sort of Idolatrie which is not onelie to worship by or before an Image but to worship the Image it selfe for which cause sayeth one of the Bishops It must not onelie bee confessed that the faythfull in the Church doe adore before the Image as some perhaps would warilie speake but also doe adore the Image it selfe without any scruple yea with that same worship where with they adore the thing that is represented thereby First their owne Cassander telleth vs that it is certayne in the beginning of the preaching of the Gospell sayeth hee and a good while after that there was no vse at all of Images amongst Christians but especiallie in Churches so that wheÌ„Adrian the Emperor had commanded that Temples should bee made in all Cities without Images it was presentlie conceaved that hee was preparing these for Christians And when the auncient Christians themselues were demanded by the Gentiles why they had no Images Minutius Fâ—elix returneth them this answere What Image should wee make to GOD when man himselfe is GOD'S Image sayeth hee The primitiue Church lykewyse for preventing of that Idolatrie which thereafter ensued was so carefull and provident that the Councell of Eliber iâ— in Granado in Spayne in Anno 305 decreed plainlie that no Pictures at all should bee brought within Churches for feare of adoration which might ensue thereafter Neither was this the decree of a provinciall Assemblie onelie but an ordinance also in all other parts of the whole Church as witnesseth their owne Clemangis â— Parisian Doctor and Arch-deane of Bajon saying Of olde the whole vniversall Church did decree beeing induced thereto by good reason for their cause who 〈◊〉 Gentilisme were converted to the sayth that no Images should bee set vp in Churches The first breach and violation of which ordinance wee finde â—o haue beene in Epiphanius time Bishop of Salamins in Cyprus about the yeare 390 who as himsâ—lfe 〈◊〉 entering into a Chappell for his owne private devotion at Anablatha and seeing a certayne Vaile hanging on the wall thereof having paynted therevpon the Image of CHRIST or some Saynct sayeth hee hee tooke downe the same and rent it in pieces and thereafter wrote to the Patriarch of Ierusalem within whose precinct it was finding fault that anie such thing should haue beene done within his boundes and desiring him that hee would command that thereafter in the Church of CHRIST no more such Vailes or Pictures should bee hung vp this beeing contrary to the authority of Scriptures and agaynst our Religion sayeth hee But a good while there-after how they were more commonlie brought in into Churches Corneliâ—s Agrippa thus doeth declare saying The Heathnish custome and their false Religion hath also infected ours and hath brought into Churches Images and Pictures with manie other pompous Ceremonies none whereof were found amongst the first and true Christians Vnder what specious pretence also and for what ende at fiâ—st this was done their owne Cassander hereby clearly testifieth saying At last it is evident that Pictures were admitted into Churches to represent onlie the â—torie of things done altho Augustine spake plainlie agaynst it saying These deserue to bee thought altogether to erâ—e who seeke the knowledge of CHRIST and His Apostles not in holie Scriptures but vpon paynted walles But how farre the auncient Fathers who lived in the primitiue Church did abhorre from any worship of Images onlie Origen wryting against Celsuâ— may declare sayeth hee Thus beeing then generallie set vp into Church through the superstition of people about the 600 yeare of GOD in the tyme of Pope Gregorie the first they began to bee adored at what tyme Cerenus Bishop of Marsilâ— publicklie opposed the same by breaking all the Images and removing out all the Pictures that were within the Churches of his whole Diocesses which thing Pope Gregorie himselfe doeth relate to vs in that Epistle of his written to Serâ—nuâ— commending his zeale which hee shew against any worshipping of Images as being sayth hee altogether agaynst the Scriptures but thinking amisse onelie that so rashlie hee altogether had broken them in pieces What fierce contentions also afterward arose in the Church concerning Images it were too large a taske at length here to set downe the Greeke Emperoures Leo Isaurus Constantinus Caballinus Nicephorus Stauratius Leo Armenus Michaell Balbus Theophilus and others who were therefore called Iconomachi or the enemies to Images opposing them and their adoration constantlie in the East till at last their worship was established in that second Councell of Nice helde by that superstitious Empresse IRENE in Anno 787 which Councell was quickly thereafter opposed by the Councell of Franckeforde convocate by Charles the Great and helde in the West at what tyme sayeth their owne Cassaâ—der when the coppie of that Councell of Nice was brought vnto Franckeforde and diligentlie read by the command of the Emperour Charles the Councell of Franckeforde was indicted at which the Legates of the Bishop of Rome were present and there by the full consent of the Westerne Bishops sayeth hee that Grecian Councell in so farre as the same decreed the worship of Images to bee lawfull was disallowed and condemned as not onelie contrarie to Scripture but also to the doctrine of the auncient Fathers and to the custome of the Romane Church it selfe So that wee see 800 yeares after CHRIST that the Romane Church was then as farre from the doctrine and practise of the Romane Church now in this poynt of worshipping Images aâ— ever Luther or Calvin or aâ—ie Protestant now Whereby it is evident how falselie the Romane Catechisme affirmeth that it is not onelie lawfull to haue Images in the Church and to giue honour and worship to them but also that this hath ever or in all ages beene done to the great good of the â—aythfull Neyâ—her was that reason or excuse thought to bee of anie worth then sayeth their owne Cassander which is by some now-adayes pretended that this worship is not given to the Images themselues but to them whom they represent for this excuse sayeth hee was lyke-wyse made by Pagans to colour their Idolatrie Which practise of Romish devotion and pietie is come to that hight of madnesse sayeth their Polydor Virgâ—ll that this part of Religion is little different from impietie for there are manie so exceeding rude and stupide sayth hee who worship Images made of Stockes and Stones Brasse and Mâ—rble and these also that are paynted over with dyverse sorts of Coloures vpon walles not is representing figures but as if they had sense and feeling and confide more in these than in CHRIST Himselfe Yea they so dote vpon Images sayeth their owne Gabriell Bâ—ell that they belieue a certayne Deitie grace or holinesse to bee in them whereby they are able to worke miracles restore health and delyver from dangers and to
the Catholicke Church hee will tell vs That it was knowne but of late sayeth hee and that after manie ages the beliefe of Purgatorie and indulgences was receaved by Orthodoxe Christians and therefore hee granteth that thereof little or no mention was at all in the auncient Fathers But on the contrarie Iustin Martyr doeth teach vs That after the soules departure from the bodie staâ—sm or instantly the soules of the godlie are carried to Paradise where the sight of Angels and Archangels and the sight of CHRIST is And so lyke-wyse sayeth Prosper that Christians having ended their Pilgrimage presentlie thence-foorth reygne happie in their natiue countrey In lyke-manner Augustine that the soule beeing set at libertie out of the bodie presentlie goeth to Heaven Yea Bellarmine himselfe vpon these wordes of S. PAVLL 2. COR. 5. 1. confeâ—â—eth no lesse saying The reasoning of the Apostle then is excellent to wit this sayeth hee if this mortall lyfe perish wee haue presentlie the enjoying of another sarre better in the Heavens Last of all if moreover to proue the Noveltie of this errour wee consider the vniversalitie or Catholicisme both of place and persons wee shall finde that as it hath not beene semper or ever in the Church so neyther hath it beene helde or believed Vbique nec ab omnibus or in all places and by all which beside the irrefragable notorietie thereof their owne Bishop of Rochester clearlie confesseth saying As for the Grecians even vnto this day they did never belieue Purgatorie and yet of the Grectan Church their owne Bishop of Bitâ—nto in his Oration before the Councell of Trent professeth her to bee the mother Chruch from whome the Romane Church hath whatsoever shee hath sayeth hee to wit of sound and Orthodox doctrine And if beside the Grecians wee consider and joyne the Muscoâ—ites and Abysâ—in Christians the Gorgians and Armenians as also the Syrians and Chaldeans that are subject to the Patriarch of Antioch and Babylon from Cyprâ—â— and Palestina to the East Indies besides the reformed Churches in Europe wee shall finde these who belieue Purgatoriâ— to bee but a few CHAPT. XVI The Noveltie of Papall Indulgences HAving before cleared the Noveltie of Purgatoriâ— by the Romanâ—â—tes owne confession it followeth necessarilie that Papell Indulgences can brage of no Antiquitie For sayeth their owne Bishop of Rochester If yee take away Purgatorie what neede will bee of indulgences for vpon it sayeth hee dependeth all the respect that is had to indulgences Yet to discover more clearlie the Novelty of Papall indulgences wee will first consider what were these auncient indulgences which are mentioned in the recordes of Antiquitie to haue beene at first in vse in the Church of CHRIST that by the generall name common to these auncient and the now late Papall indulgences none may bee deceaved First then the indulgences of olde were onlie a releasing of penitentâ— from some part of the severitie of discipline injoyned to scandalous offenders as their serious repentance and publicke evidence thereof did procure as may bee seene 2. COR. 2. and as Bellarmine himselfe maketh manifest out of the Actes of the Councells of Nice and Ancyra set downe by him at length Which thing also their owne Cassander showeth saying That the diminishing of Canonicall Pennance or that relaxation which was granted by the Bishop to publicke penitents when eyther somewhat of the tyme or of the rigour of the pennance was lessened was called an Indulgence so that it was a lessening and mitigation of their disciplinarie satisfaction to the Church who were penitents and alyue granted by everie Bishop to such of his Diocesse and that verie sparinglie as Bellarmine showeth but no largesse and application of the satisfactions of Saynctes joyned with CHRIST'S sufferings for the reliefe of those that are dead out of a forged fyrie Purgatorie graunted onelie by the Bishop of Rome for satisfaction to him in moneyes and as Bellarmine acknowledgeth for the lightest causes as anie lavishing out greatest Indulgences as that is which is granted to all who hearethâ— Popes blessing at Easter Now if wee inquyre what is become of these auncient Indulgences Bellarmine will tell vs saying I confesse indeede sayth hee that the forme of drspencing with a number of yeares or dayes or Lents appoynted for pennance which was of olde in vse is now cleane left off Next if wee inquyre concerning these new Papall Indulgences that are come in their place whether they haue anie Antiquitie for them eyther by Scripture or ancient tradition their owne Sylâ—ester Prierâ—as Antonius Cajetane and others will gâ—ant that they haue none for thus sayeth Prierias and with him the other two Indulgences are not knowne to vs by anie authoritie of Scripture nor was there any vse of the in the beginning of the Christian Chruch sayâ—th their Bishop Fisher To come next from Scripture to the authoritie of Fathers Cardinall Cajetane telleth vs That none of the Auncient Fathers Greeke or Latine haue brought these to our knowledge sayeth hee which therefore maketh Bellarmine that hee citeth not one Father for them As also to consesse that Durandus Antoninus and Rochester denye sayeth hee that Indulgences were knowne in the times of Ierome Augustine and other Fathers who lived in the first fiue hundreth yeares Next after the first fiue hundreth yeares if wee inquyre in the auncient Fathers that thereafter lived whether anie mention is to bee found of Papall Indulgences their Antoniâ—â—â—â— will tell vs saying There is no testimonie for them in the auncient Fathers at all but onelie sayeth hee out of more later wryters Wherefore their owne Alfonsus à Castro vpon the same ground granteth That their vse sayeth hee is onlie of late in the Church Iustly therefore is that challenge made by Chemnitius that no Tâ—stimonie can bee produced out of anie Father by anie that any such doctrine or venting of Papall Indulgences was in vse in the Church for the space allmost of twelue hundreth yeares after CHRIST the first author of them beeing as their owne Polydor and Agrippa telleth vs Boniface the eyght who lived about that tyme and extended them to the soules in Purgatorie and for the better sale and venting of them devysed a solemne Iubile beeing therein a successour rather to Simon Magus than to Simon Peter So that wee see this doctrine of Indulgences is new in the institution now in the pâ—actise new in the extent and nâ—w everie way and consequentlie false and impiouslie deceatfull CHAPT. XVII The Noveltie of the Popish fiue Bastard Sacramentes FIrst then to cleare the Noveltie of this doctrine set downe by the Councell of Trent with such a dreadfull fulmination of a curse to the controllers thereof if wee inquyre beside these two Sacramentes to wit Baptisme and the LORD'S Supper whether they bee anie moe which the Antiquitie of holie Scripture doeth countenance and allow to bee true and
Her teachers venting that which was concredit to them not invented by them which they receaved not excogitate and not anie brood of their owne ingyne but the bread of heavenlie doctrine which is not of private vsurpation but of publicke deliverie or traditioÌ„ brought to them not broached by them wherein they should not bee Authors but keepers not instituters but observers not leaders but followers teaching the same thinges to others by word which themselues had from the Apostles by WRIT So that tho they speake after a new manner of speaking or expression yet they should speake no new thing for matter observing that as in the growth of our bodies there is no increase of new members in number but augmentation of the same in measure So in the Churches knowledge that the growth there-of should bee in the same doctrine of Fayth alreadie delyvered but no new Article of doctrine afterward to bee broached For preventing whereof therefore did that holie Apostle lyke BONARGI or a sonne of Thunder throwe that dreadfull Thunderbolt agaynst all Novelists saying Tho we or an Angell from Heaven preach vnto you {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} beside that which wee haue preached let him bee accursed So that it did not suffice sayeth Lyriâ—ensis for keeping sound that doctrine of Fayth which was once delivered to make mention of man altho it were peter Andrew Iohn or all the companie of the Apostles except that hee comprehended in lyke-manner the verie excellencie of Angelicall powers And which speach of the Apostles Augustine explayneth thus If wee or an Angell from Heaven preach vnto you anie thing concerning Fayth and Lyfe besides that which yee haue receaved in the Legall and Evangelicall Scriptures sayeth hee let him bee accursed limiting so what the Apostle preached in the matter of Fayth or manners within the pale of the written word and leaving no place therein to vnwritten traditions Thus it beeing cleare that the true Religion is onelie most Ancient and that the most Ancient Religion lykewyse is onelie most true as having it whole Origen from CHRIST and His Apostles and from that warrand of holie Scripture which they haue left behinde them which made Tertullâ—an to say Doubtlesse that is to bee helde sayeth hee which the Church hath receaved from the Apostles and the Apostles from CHRIST and CHRIST hath receaved from GOD It followeth necessarilie that that Religion or Doctrine what-so-ever that wanteth this Antiquitie and is of later invention is neither true nor Catholicke The first propertie of Catholicisme beeing that of time to wit which hath beene ever and from the beginning taught in the Church therefore sayeth the fore-named Vincentius Lyrinensis In the Catholicke Church a speciall care must bee had that wee holde that which was ever everie where and by all believed so that that Doctrine which is deficient in the verie first poynt to wit the vniversalitie of tyme and was not semper or ever in GOD'S Church but whereof it may bee sayde as our Saviour sayeth of the Iewish Bills of Divorce From the beginning it was not so the same is no wayes sound and Catholicke Doctrine but lyke that later Supersemination of Tares after the good Seede in the LORD'S Field neyther is anie person who professeth the same verus genuinus Catholicus a true and vpright Catholicke but on the contrarie a giddie and prophane Novelist whose lust as it were of prophane and new hatcht Curiositie sayeth the same Father can not contayne it selfe within the chaste limites of sacred and vncorrupt Antiquite CHAPT. II. The Noveltie of Poperie instanced in 14 particular poyntes of Erronious Doctrine THis challenge then of Noveltie and consequentlie of an vnjust vsurpation of the name of Catholickes wee justlie lay to the charge of the Romanistes of these tymes which the better that wee may cleare and confirme wee shall instance the same first in 14 particular poyntes of Doctrine as making vp a sufficient Dittie the Noveltie where-of severallie next shall bee God willing proven by the witnessing of their owne mouthes vt ex ore suo judicetur servus nequam or by the vndenyable recordes of venerable Antiquitie The Poynts are these that follow THat beside Scripture there are sundry doctrinall vnwritten traditions which men are bouÌ„d no lesse to reverence and belieue than GOD'S written Word and as Articles of Fayth vnder payne of damnation That people should not bee permitted to reade the holie Scriptures That beside CHRIST the Church is also built vpon the Bishop of Rome as S. Peter's successour so that hee is both the foundation and head there-of as vniversall Bishop That by vertue of the same prerogatiue hee is over and aboue all the members there-of even in temporall thinges That Prayer in the Church should or may bee in an vnknowne Tongue That beside prayer to GOD wee may lawfullie lyke-wyse pray both to Sayncts and Angels That beside the worshipping of GOD wee may also worship Images Reliques and such lyke with a Religious Adoration That beside CHRIST'S meriting our good workes are also meritorious causes of the Kingdome of Heaven so that GOD were vnjust if for their condignitie Hee bestowed not the same vpon vs That beside Hell and Heaven there is a third place also after death for the soules in Purgatorie That beside CHRIST'S satisfaction there are also satisfactions of the Saynctes whereof with the sufferings of CHRIST is made vp the Churches Treasure of indulgences That beside Baprisme and the LORD'S Supper there are also fiue other Sacramentes of the Gospell properlie so called That the Bodie and Blood of CHRIST is not onelie truelie and reallie present in the Sacrament of the Supper but lykewyse that the verie visible Elements are transubstantiate into the verie substance of CHRISTS Bodie and Blood That the Cup in the Communion should not bee permitted or given to the people That beside CHRIST'S Sacrifice of Himselfe once vpon the Crosse forever there is also a daylie proper propitiatorie and reall sacrificing of Him vpon the Altar for the quicke and the dead and this is the sacrifice of the Masse CHAPT. III. Of the Noveltie then first of the doctrine of vnwritten traditions whereon the mayne bodie of Poperie is built altogether THE first vrgers then of vnwritten Traditions in the Christian Church wee finde to haue beene some Heretickes who arose in IRENEVS dayes Anno 180 of whom hee wryteth thus When they are convinced by the Scriptures they fall out into the accusation of the Scriptures sayth hee as if they were not rightlie alleadged or of authoritie of themselues and because they are ambiguouslie set downe and that the trueth can not bee found out of them by those who knoweth not Tradition which was not delyvered by writ but by word for which cause Paull himselfe sayde Wee speake wisedome amongst these that are perfect In which wordes is not onelie set downe what Armour onelie the Orthodox
Fathers then vsed for convincing of Heretickes to wit the holie Scriptures but also in these ancient Heretickes is seene the true picture of our new Romanistes who when they are in lyke-manner convinced by Scripture they fall out lyke-wyse into the accusation of the Scriptures that they are not rightlie translated by vs and are not of sufficient authoritie of themselues without the Churches declaration that they are also ambiguous and obscure and that the trueth in all poynts of Doctrine can not be had out of them without vnwritten Tradition bringing also for the mayntayning thereof this same place of Scripture adduced by these ancient Heretickes The same doeth Tertuâ—â—ian lykewyse testifie of the Heretickes in his tyme who would not graunt sayeth hee that the Apostles revealed all thinges to all men but some thinges they taught secretlie and to a few even as Bellarmine speaketh which were to bee preserved from age to age by vnwritten Tradition for which cause the Apostle sayeth to TIMOTHIE O Timothie keepe that which was committed to thee The Author also of that Booke de Vnitate Ecclesie thought to bee Waltram Bishop of Naâ—â—â—rg showeth that this â—aven spâ—ed most and prevayled in the Romane Church wâ—en the Papacie came to an hight in Hildibrandes tyme about the yeare 1072 by the monasticall sort of that age of whom hee beeing living in that same age sayeth That despysing these doctrines that are of GOD to wit in holie Scripture they affect other doctrines sayeth hee and bringeth in into the Church commandementes of humane institution And agayne hee showeth why they suffered not their Novices as they ought to exercise themselues diligentlie in Scripture to wit that their vnpolished myndes might bee fedde with the huskes of Devils which are sayeth hee the customes of the traditions of men And which thing was so farre contratie to the ancient custome vsed at first in Monasteries that their owne Duarenus testifieth they were nothing else but Seminaries of Divinitie wherein they studied sayeth hee diligentlie the Scriptures and out of which as out of a Seminarie these were chosen and taken out for vndergoing Ecclesiasticall charges who were amongst them of best lyfe and learning Whence it is lyke-wyse that venerable Beda testifieth that this was the exercyse of those who were in that Famous and Religious Monasterie of our Land called Colmekill to wit that they might onelie learne these Doctrines which were in the Propheticall Evangelicall and Apostolicall Scriptures sayeth hee Which thing is farre different from the Doctrine of the Romane Church now who teacheth that the Scripture is the least part of revealed trueth and the farre greater part of the Gospell is come to vs by vnwritten tradition as sayeth Hosiâ—s of which sort Petrus à Soto granteth these to bee to wit the sacrifice of the Masse invocation of Saynctes the Popes Supremacie Prayers for the Dead the fiue Sacramentes beside Baptisme and the LORD'S Supper Wherevnto their Canisius joyneth worshipping of Images and their Bishop Lâ—ndanâ—â— addeth Transubstantiation the Communion vnder one kynde Indulgences and Purgatorie so that by their owne confession the mayne bodie of Poperie is not built vpon the sure foundation of Propheticall and Apostolicke writ as on the Rocke but vpon the sandie and vnsure foundation of pretended vnwritten tradition CHAPT. IV. That these Doctrines of Fayth for which the Romanistes pretende onlie vnwritten tradition as their warrand are not onelie beside but also plainly contrarie to the written word by their own confession and so can not bee but the latter sowne Popple in the Lord's Field BELLARMINE in his fourth Booke of the Word of God professeth in the name of all Romanistes saying That such traditions as are repugnant to Scripture we never doe defende sayth hee seeing there-fore hee renounceth such and abdicateth them both from his profession and patrocinie Let VS inquyre concerning some poynts of Poperie by their owne confession whether they bee Babels babes or the brood of such a bastard birth And first wee know that publicke prayer and performing of divine worship in an vnknowne tongue to the People is a doctrine and practise of Poperie having no ground but vnwritten tradition But if it bee asked whether this bee agreeable to Scripture 1. COR. 14. or contrarie thereto their owne Cardinall Cajetane on that place will tell vs saying By this doctrine of S. Paull it is to bee helde that it is farre better for the edifying of the Church that publicke prayers which are vttered in the hearing of the people bee said in a language common and knowne both to the Clergie and people And agayne sayth their owne Benedictus Montanus altho the Apostle would haue prayers sayde in a language that is vnderstood yet notwithstanding it is to bee helde that the Church to wit of Rome for most just causes hath decreed and ordayned the contrarie Heere then wee see that the Romane Church can decree clean contrarie to the doctrine of the written Word Agayne wee know that the prohibition of people to reade the Scriptures is a doctrine and practise of Poperie having no warrand but the Churches tradition but if it bee asked whether this bee agreeable to Scripture or no and especiallie to COLOSS. 3. 16 their owne Bishop Espenceus will tell vs saying It is manifest by the doctrine of the Apostle to the Colossians 3. 4. and by the practise of the Church sayeth hee that of olde the vse of the Scriptures was permitted to the people Therefore sayeth the Iesuit Azorius wee confesse that in S. Ierome and Chrysostomes tymes the Laicke people were exercysed in reading of the Scriptures because they were written in these Languages which they did vnderstâ—d and so sayeth also their Alfonsus à Castro Agrippa and others Lyke-wyse wee know That the making the Image of GOD the Father after the likenesse of an olde man is a doctrine and practise of Poperie having no warrand but the tradition of the Romane Church But if it bee asked whether this bee agreeable to Scripture EXOD. 20. 4. and DEVT. 4. 15. a clowde of witnesses of their owne Doctors will tell vs the contrarie as Bellarminâ— confesseth Abulensis to bee Durand and Perésius to whom wee may joyne also the late Iesuit Vasquez and others Wherefore Iohannes Ragusius in his Oration at the Councell of Basil is forced to confesse That altho in the olde Law the visible Images of GOD and of his Saynctes were forbidden by the Law of GOD and no libertie was graunted since eyther in the Olde or New Testament to make anie such yet the Church taught forsooth by the holie Ghost sayeth hee hath not onelie permitted but decreed and ordayned the contrarie Where wee may see a strange libertie assumed by the Church and a farre stranger inspiration of her by the holie Ghost hee to bee contrarie to himselfe and shee to trangresse GOD'S expresse command in Scripture by his
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
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
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
proper Sacramentes of the Gospell as having Christs institution and beeing visible signes of invisible justifying grace conferred on the receavers in the right vse thereof then their owne Cardinall Bessarion and Bishop of Tusculum will tell vs saying In the Gospell wee reade that â—nelie these two Sacramentes sayeth hee were delyvered to vs plainlie Or if wee will aske at their Paschasius an Abbot who lived about the 800 yeare of CHRIST which are the Sacramentes of CHRIST to bee found in His Church hee will show vs That these are they onelie to wit Baptisme and the Sacrament of the Bodie and Blood of CHRIST without mentioning moe which therefore Fulbertus Bishop of Chartres calleth duo vitae Sacramenta or the two Sacramentes of lyfe and salvation Lyke-wyse beside their owne Doctoures if wee ascende higher to inquyre of the ancient Fathers what are the proper Sacraments which the Church then acknowledged Augustine will tell vs That Baptisme and the LORD'S Supper are these saying Haec sum Ecclesiae gemina sacramenta or these are the two Sacramentes of the Church lyke two twinnes In lyke-manner doeth Cyprian speake saying Then at last men may bee sanctified and bee the children of God si vtroque sacramento nascantur that is If they bee borne anew by both the Sacramentes to wit Baptisme and the LORD'S Supper And if wee consult with Bellarmine himselfe hee will showe vs the reason why both the auncient Fathers and manie of their owne Doctoures countenance no other Sacramentes as properlie so called saying The holie thing it selfe which the Sacramentes of the new Law doeth signifie is three-folde 1. justifying grace which is demonstrate as present 2. the suffering of CHRIST as the cause of that grace and which is commemorate as bygone and 3. eternall lyfe the effect of that grace and which is prefigured as to come and concerning Baptisme and the LORD'S Supper the matter heerein is most evident but concerning the other siue Sacraments it is not so evident sayeth hee Wherefore justlie did their owne Cassander say as touching the seaven Sacramentes It is certayne that the Schoole-men and Romane doctoures sayeth hee never thought that all of them should bee called alyke properlie Sacramentes Therefore as to confirmation Alexander of Hales showeth That it is no Sacrament of the Gospell properlie because it wanteth CHRIST'S institution and is of no greater Antiquitie than the Councell of Milda Next concerning Marriage as Cassander reporteth Lombard denyeth that grace is thereby conferred and Durand affirmeth that it is nowayes properlie a Sacrament Thirdlie as for pennance and confession Hugo de sancto Victore in expresse tearmes excludeth it from beeing a Sacrament properlie of the new Law Fourthlie touching ORDOVRS Bellarmine himselfe telleth vs That Episcopall Ordination which Durand showeth to bee all one with Presbyteriall is denyed to bee a Sacrament propâ—râ—â—e so called not onelie by sundrie auncient Schoole-men and Doctors of the Romane Church but by these also who are more recent as Dominieus à Soto and others whence hee concludeâ—h saying Wherefore if Episcopall Ordination bee not a Sâ—cramâ—nt wee cannot pâ—oue out of Scripture sayeth hee that Ordination is a Sacrament at all Last as for extreame vnction the lesuit Suarez declareth That Hugo Peter Lombard Bonaventure Aleusis and Altizidorus fiue Famous and learned Doctors in the Romane Church denye playnlie that it was instituted by CHRIST and consequentlie that it is no true Sacrament The peremptorie tyme then and author when this doctrine of seaven sacraments got foot in the Church their owne Cassander specifieth sâ—ying Heerein surelie there is no contraversie that there are two speciall Sacramentes of our salvation wherein speciallie our salvation consisteth and is apprehended by vs as speaketh Robertus Tuitiensis and Hugo de Sancto Victore to wit Baptisme and the Sacrament of the Bodie and Blood of CHRIST neyther shall yee finde anie who rashlie before Peter Lombards tyme did set downe anie certayne and definite number of Sacramentes which tyme was about the 1140 yeare of GOD and so the same iâ— but a verie late Noveltie CHAPT. XVIII The Novelty of Transsubstantiation BEfore wee come to the discoverie of the Noveltie of this lurde errour wee will show first how grosse not onelie the Romaniâ—tes of olde haue beene therein but lyke-wyse their verie late lesuits First then to vse the wordes of the Councell of Rome helde by Pope Nicolas Anno 1060 wherevnto they caused Berengarie by way of recantation to subscrybe The Bread and Wine which are set vpon the Altar after consecration say they are not onelie the Sacrament of CHRIST'S Bodie and Blood but are the verie true Bodie and Blood of CHRIST and sensiblie in the verie trueth is handled by the hands of the Priest and kroken and chawed by the teeth of the faythfull A late lesuit lyke-wyse Cornelius à Lapide sayeth vpon these wordes of ISAI Beholde a Virgine shall conceaue and beare a Sonne In this venerable Sacrament this mysterie sayeth hee is truelie performed and daylie in verie deede renewed which heere ISAIAH fore-telleth and which was performed when the Word was incarnate for by the wordes of consecration as the Bread is truelie and reallie transsubstantiate so CHRIST is brought foorth and as it were begotten vpon the Altar as powerfullie and efficaciouslie as if CHRIST were not as yet incarnate yet by these wordes This is my Bodie Hee should bee incarnate and assume an humane bodie as graue Divynes doe teach there-fore sayeth hee the Priest is as the Virgine that bare him the Altar is the Manger the little Emmanuell which hee beareth is Christ brought foorth vnder the little Hostâ—e by vertue of the Highest and over-shadowing of the holie Ghost which made their Postelluâ— to call Transsubstantiation nativitas mâ—diatoris vltima or the last birth of our Mediator CHRIST For detection of the Noveltie of which blasphemous errour if wee first inqâ—yre of the Antiquitie thereof in Scripture a clowde of their owne witnesses will tell vs that it is not expressed in Scripture nor can bee proven thereâ—y aâ— all and that it may bee justlie doubted sayeth Bellarmine himselfe whether these wordes This is my Bodie bee cleare anough to inforce it seeing the most sharpe witted and learned Doctors of the Romane Church such as Scotus wâ—s haue thought the contrarie sayeth hee Next if wee aske for the Antiquitie thereof in the writs of the auncient Fathers or if it was believed in the primitiue Church then one of their schoole-men will tell vs saying In the primitiue Church it was not believed as a poynt of fayth that the substance of bread was converted into the bodie of Christ Next of the Transsubstantiation of the bread into the bodie of CHRIST sayeth Alfonsuâ— Ã Castro in the auncient wryters there is verie seldome mention Yea sundrie auncient Divynes doe aâ—â—irme that the bread is not Transubâ—tantiâ—te sayeth their
before out of the bottomlesse pit and obscured both Sunne and Ayre that is Valentom 3. dâ—sp 1. q. 1. p. 6. col 102 as sayeth their Valentia when some doctrines of fayth were buried in darknesse overwhelmed as it were there-with by errour malice or negligence of men such men I say who in so cleare Sunne-shyne will yet remayne in willfull errour and ignorance refusing to heare GOD'S Word the ordinarie meane of knowledge and conversion vpon all such is our Saviours speach spoken of the Iewes verified If I had not come and spoken vnto them Iohn 15. 22 they should not haue had sinne and therefore as it is sayde This shall bee their just condemnation that light is come vnto the world but they haue loved darknesse rather than the light The lyke whereof can neyther bee sayde of those who then lived in the tyme of prevayling Poperie nor of such as liue in these places now where the crueltie of inquisition and Poperie as yet onelie dominiereth the estate of such beeing onelie the want of the meanes of the knowledge of the trueth but the errour of the other beeing a perverse disposition that they will not hearken to instruction nor imbrace the trueth Of both which sortes sayeth S. Cyprian Cyprian Epist. 63. 13 If anie of our Elders haue not observed these thinges â—yther through ignorance or simplicitie nor haue helde that which our LORD hath both by His example and doctrine taught vs the LORD may pardon sayth hee the simplicitie of such men but wee can not bee pardoned at all who beeing now admonished and instructed by the LORD yet reject these admonitions and instruction of His the first sort beeing onlie lyke those who followed Absolon ignorantlie in his rebellion agaynst DAVID his father and therefore as being excuseable are sayde in holie writ to haue done this in the simplicitie of their heart whereas the other are lyke the complotters with him and treasonable adhearers to him even to the ende FINIS Ierm 6. 16 Math 19. 8. Iude 3. 4. Ephes. â— 20. 1 Cor. 11. 23 2 Tim. 1. 13. Titus 1. 9. Vinc. Lyrin adversus hereâ— Gal. 1. 8. Tertul. de praescript adv. hereticos c. 6. Concil. Trid. Sâ—ss 4 Bel. l. 1. de Rom. pont c. 10. Bel. l. 4. de roÌ„ poÌ„t c. 22. 〈…〉 CoÌ„â—il Trid. Sessâ— 9. IbideÌ„ CoÌ„cil Trid. Sess. 6 Rhem in â—eb 6. 10. Concil. Trid. Sess. â— CoÌ„cil Trid. Sess. vlâ— Concil. Trid. Sess. 7 CoÌ„cil Trid. Sess. 3 sub Iulio 3. CoÌ„cil Trid. Sess. 5 41. Iren. Lib. 3 Cap. 2 1 Cor. 2. 6. Bel. l. 4. de vorbo â— 8. Tâ—rtal l. de praescript adv. â—â—ret c. 25. Bel. l. 4 de â—â—rbo c. 11. Lib. de unitate Eccles in Tom. 1â— script germaÌ„ a M. frâ—hero Edit. p. 233. et 228 Duarenus de sacris Ecclesiae minisâ— lâ— 1. c. 20. Beda l. 3. Hist. Eccles. Angli â— 4. Charroneus verit 3. c. 4. Hosius c. 9 â— confâ—ss Canisius catecâ—â— c. 5. Lindâ—â—nus l. 4. panopo c. 100. Luke 1 4. 2. Pet. 1. 19. Bell. l. 4. de verbo c. 11. â—ctavo Bishop Montanus in 1. Cor. 14. Espen in Titum â— 2. Azor. instit. moral l. 8. c. 26. 〈◊〉 28. Alfâ—s à Castro verbo Scriptura Agrippa de van sci Cap. 100. Bell. l. 2. de Reli. que c. 8. Abulâ—sis in Deut. 4. q. 5. Durand in 3. Dist. 9. q. â— Peresâ— de Trad. Part. 3. de Imagâ— vasq. l. 2. de â—dor c 3. disp 4. num 74 CoÌ„cil Constance Sâ—ss â—3 Bell. l. 4. de verbo c. 11. §. his notâ—tis IbideÌ„ Act. 20. 27 l. Cor. 25. 2. Augâ— l. 3. cont. petil c 6. So Basil suÌ„ma moral 72 c. 1 Aquinas in Gal. 1 Canuâ— Loc. Theol. c. 3. fund 3. Gal. 1. 8. Espenâ—â—â—us in Tiâ— 2 Chrysost. Hom. 9. in Epist. ad Coloss. Hom. 10. in Iohan â—â—m Azor. instit moral l. 8. c. 28. et 26. Theod de cur Graâ—â—â— affâ—ct l. 5. f. 51. See also Bel. l. 2 de 〈◊〉 c. 16 vera igitur senteÌ„tia Beda lib. 3. Eâ—cl Hist. Aug. c. 5. Agrip pa de vanit sci c. 100. In judice expurg hispan excus. Madriti 1612. reglâ— 4. Extra vag commâ—n lib. 1. Tit. 8. c. 1. de major et ob. Bell. l. 2. dâ— pont Rom. â— 31. Cusan coÌ„cord Eccles lib. 2. c. 34. Greg. Lib. 4. Epist. 38. Lib 4 Epist. 36. et Lib. 6. Epist. 30. Lib. 9. Epist. 32. Lib. 4 Epist. 36. 2. Cor 11. 28 Lib. 4 Epist. 36. Lib. â— indict â— Epist 30. Lib. 4 Epist. 38. * Note that hee calleth all Bishops Bishops of the Vaiveâ— Call Church but will haue none callâ—d Vniversall Bishop this beeing the difference as their owâ—â—Salmâ—ron shâ—wâ—tâ— that the one hath a care of 〈◊〉 good of the whole Church vult omâ—ibus prodesse the other will bee aboue the whole Church folus omnibus preesse Salmâ—â—on Tom. 12. Tract. 63. Greg. Lib. 6 Epist. 30. l. 4 Epist. 39. Cusaâ—us coÌ„â—â—rd cathol l. 2. c. 13. in fine Roffen cont. Lu. ther Veritas 8. Aeneus Sylvius after Pius 2 Martino Maer Epist. 227. CoÌ„cil Chalced Act. 16. Bell. l. 2. de pont c. 17. alteruÌ„ Cusa lib. 2. coÌ„cord cathol c. 12. Anno 657. Greg. lib. 4. Epist. 32. Lib. 1. Epist. 24. Cusa lib. 2. coÌ„cord cath c. 12. Bell. Prâ—f de Rom. Ponâ— Apud BiniuÌ„ Tom. 2. Act Concil. Eph. app. 1 c. 4. p. 768. Bell. praef. deâ— Rom. Poâ—t Bell. l. 1. de 〈◊〉 c 13. §. 4a. râ—tio Cusa coÌ„â—ord Catâ— lib. 2â—â—â—â—5 Greg. â—ib 2 Epist. 61. Apud Binâ—uÌ„ Tom. 3. Act 4. in oecum CoÌ„cil 6. sub Agathone Ep 1. apud Binâ—uÌ„ tâ—m 3 Bell. I. 5. de pâ—ont c. 8. Bell. I. 5. de pont 6. 4. et 7. §. qâ—od si Fasc temp. in vita Bonif 2. Otho lib. 20. Châ—oÌ„ c. 35. Barclaius cont. Monarchoma chos l. 6 c 26 Sigeb Chron 1088. p. 101 Fascic temp. in vita Bonif 8. Cassand. de officio pii viri Cajet. in 1. Cor. 14. Bell. l. 2. de verbo c. 16. §. sed â—equc Bell. loco quo supra Lyra in 1â— Câ—r 14. So Aqâ—â—nas and Gretzer def. l. 2. de Gerbo c. 16. Cassand. Liturg. cap. 28. et 36. See also his consult art 24. Erasmus in 1. Cor. 14. Harding art 3. divisâ—o â—8 1. Cor 14. 3. c. CoÌ„cil Trid. Sess. 9 and Bulla Pii 4. pro fermâ— coÌ„fess fidâ—i dat. Rom. 1564. Bell. l. 1. de sanct. c. 19. A. Eckii Enchi tid c. 15. D. Bâ—nnes in 2a. 2â— q. 1. art 10 Salâ— meron in 1. Tim. 2 disp. 8 Gal. 1. 8. Pâ—resius de trad. 3 part de culâ—us sanct. Aug. l. 2â— de civit Dei c. 10 Bernard do obiâ—â—â— Hum berti OrigeÌ„ l. 8. in Epist. ad Rom. c. 10. So No vatia nus de Trinit â— 14. Bell. l. 1. de bonis operibus in partic c. 1. Tertul Apologet c. 30. Clem Alex l. 7.