vnto the rest writing in this maner Cum videritis haeresim impiam quae est exercitus antichristi stantem in locis sanctis ecclesiae in illo tempore qui in Iudaea sunt fugiant ad montes idest qui sunt in Christianitate conferant se ad scripturas quare iubet in hoc tempore omnes christianos conferre se ad scripturas quia in tempore hoc ex quo obtulit haeresis illas ecclesias nulla probatio potest esse verae christianitatis neque refugium potest esse christianorum aliud volentium cognoscere fidei veritatem nisi scripturae divinae when you shall see wicked heresie which is Antichristes armie standing in the holie Church at that time they that be in Iurie must flee to the mountaines that is they that are Christians must flee vnto the scriptures And why commaundeth he at this time all Christians to flee to the scriptures because at that time when heresie hath yeelded vp the churches no proofe can be had of true christianitie neither anie other refuge is left to christians desyrous to know the veritie of faith but onlie the holie scriptures Againe the said Crisostome saith in an other place after this maner Neque enim quicquam dicere oportet sine testibus solaque animi cogitatione nam si quid dicatur absque scriptura auditorum cogitatio claudicat nunc annueus nunc haesitans interdum sermonē vt frivolum aver sans interdum vt probabilem recipiens verum vbi è scriptura divinae vocis prodijt testimonium loquentis sermonem audientis animum confirmat Neither must we say anie thing without witnesses and vpon our own cogitation onelie For if any thing be spoken without the scripture the cogitation of the auditors halteth sometime graunting sometime doubting sometime reiecting that which is spoken as frivolous and sometime accepting it as probable But when testimonie is brought out of the scripture of Gods word then it confirmeth both the wordes of the speaker and the mind of the hearer And yet the said Chrysostome hath an other place well worthie to be written in golden letters Thus he saith Quomodo autem non absurdum est propter pecunias alijs non credere sedipsas numerare supputare pro rebus autem amplioribus aliorum sentētiam sequi simpliciter presertim cum habeamus omnium exactistissimam trutinam gnomonem ac regulam divinarum inquam legum assertionem Ideo obsecro oro omnes vos vt relinquatis quidnam huic vel illi videatur deque his a scripturis haec etiam inquirite ueras divitias discentes eas sectemur vt aeterna bona assequamur How is it not absurd for money not to credite others but to tell the money our selves and yet for more important matters to follow simplie the iudgement and opinion of others especiallie vvhen we have the most exact ballance rule I mean the assertion of all divine lawes I therfore pray beseech you al that you let passe vvhat this mā or that man thinketh search al things out of the scriptures and learning true riches let vs follovv them that so vve may attaine eternall beatitude Behold here a most godlie exhortation and grave advise given vs by this holie father As vve vvill not saith he trust others to tell our money but tell it our selves much lesse should vve trust others depending vpon them in matter of our salvation but should our selves learne and knovv the same by diligent reading of the scriptures Neither must we beleeve and doe what this or that man saith but what wee find to be true by painfull studie of the scriptures For which cause vviselie and gravelie said Tertullian Idesse verum quodcunque primum id esse adulterum quodcunque posterius That is that to be true vvatsoever vvas first and that to be counterfait vvhatsoever came after And for the same end said the holie Prophet Lucerna pedibus meis verbum tuum lumen semitis meis Thy vvord is a lanterne vnto my feet and a light vnto my path As if he had said of our selves vve are but darknes and can not see except vve be lightened with Gods vvord And consequentlie if vve desire to have our sight our chiefest and principall sight the invvard and spirituall sight of our soules vvee must imploy our vvhole industrie in reading the holie scriptures and vvith all humblenesse of minde studie them day and night The fourth Conclusion POpish traditions are so vncertaine and doubtfull as the best learned papistes are at great contention about them and can not possiblie be accorded therin For the exact proofe of this conclusion that intollerable endlesse strife which was a thousand and foure hundred yeares sithence betweene Victor then bishop of Rome and other Bishops of Asia may suffice if nothing els were said For on both sides tradition apostolical was alledged and stoutlie avouched for and concerning the celebration of Easter Of this matter thus writeth Eusebius Caesariensis Episcopis autem in Asia coactis qui morem iam olim ipsis a maioribus troditum sedulo observandum constanter asseverabant praefuit Polycrates qui in ea epistola quam ad Victorem ecclesiam Romanam scripsit traditionem ad ipsius vsque tempora deductam his fere verbis exponit Nos diem paschatis integre in corrupteque recolimus neque addendo quicquam neque detrahendo The bishops of Asia assembled in councell Polycrates beeing president affirmed constantlie that that custome ought to be observed which they of old time had received by tradition which tradition to have beene continued vntill his daies the said Polycrates in his epist. to Victor and the church of Rome sheweth plainelie in these words VVee keepe easter entirelie and incorruptlie neither doe we adde or detract anie thing And in the same epistle hee telleth vs that Philip one of the seaven deacons Saint Iohn the Evangelist Saint Polycarpe Saint Papirius Saint Melito and others did all obserue the same tradition These bee his wordes Isti omnes diem paschatis 14. die lunae ex evangelij prescripto observarunt nihil ab eo instituto ac more plane digressi sed secundum regulam normam fidei eum assidue tenuerunt All these have observed Easter the fourteenth day of the moone after the prescripr of the Gospell declining nothing at all from that custome and ordinance but dailie reteined it according to the rule and analogie of faith But Victor and other bishoppes with him defended bitterlie a contrarie tradition For thus writeth the said Eusebius of him Uictor qui tum Rom. ecclesiae praeerat totius Asiae ecclesias cum alijs finitimis tanquam alterius fidei opinionis simul omnes vt complectar brevi à communi vnitate ecclesiae amputare conatur in eos per literas graviter invehitur Victor then governing the Church of Rome indeavoureth to cut off from the common vnitie
estimation in that their Latine vulgata edition vvhich their tridentine councell hath most straitlie charged all chistendome to observe as all papistes now a daies repute the same a stable bulwarke for their purgatorie the wordes are these sancta ergo salubris est cogitatio pro defunctis exorare vt à peccatis solvantur it is therefore a good and godlie consideration to pray for the dead that they may bee cleansed from their sinnes these wordes are so plaine and so easie as not onelie the vvhole church but my lord Bishop yea and euerie scholer that but meanlie knoweth the latine tongue must needes vnderstand the same And consequentlie must needes knovv purgatorie by them if hee can vse anie discourse at all as my lord of Rochester could doe right well vpon these observations then I inferre first that the church of Rome not knowing purgatorie for manie yeares after she had received the scriptures in which purgatorie was so plainlie and effectuallie conteined as they now graunt did not repute the bookes of Machabees for canonicall scriptures and consequentlie did not beleeue purgatorie mentioned therein For this indeed is most true of the old and good church of Rome as Roffensis hath proved against his vvill I inferre secondlie that the church of God never had or can haue other scriptures or other faith then the apostles had and beleeved in their time For the latter church neuer had nor ever shall haue authoritie to coine anie new scriptures or nevv faith The church of Rome therefore taught most wicked doctrine in my L. Bishops time vvhich he well perceiued and acknowledged in his ovvne conscience or els was in that point infatuated become a verie foole according to this saying of the Gospel Confiteor tibi pater domine coeli terrae quia abscondisti haec à sapientibus prudentibus revelasti ea parvulis I giue thee thankes O Father Lord of heaven and earth because thou hast hid these things from the wise and men of vnderstanding and reuealed them vnto babes The 8. Preamble ALbeit the papistes doe reproue others bitterlie when they reiect some authotities though vpon important and grounded reasons yet themselves with all libertie reiect contemne authorities at their pleasures They reiect the fourth booke of Esaias as Bellarminus confesseth They reiect the last clause of the Lords praier as Arius Montanus witnesseth They reiect the 65. canon of the Apostles as graunteth Bellarminus in these wordes Respondeo canonem istum supposititium videri solum n. quinquaginta canones apostolorum ecclesia recipit I answere that this canon is a counterfaite for the church of Rome receiveth onelie 50. canons of the apostles Marke gentle reader that this canon reproveth the practise of the Church of Rome and so the church si dijs placet will not receiue it They reiect the sixt generall councell because forsooth it prescribeth limits to the bishop of Rome and denieth his vsurped iurisdiction That they reiect this solemne and vniuersall councel Bellarminus auoucheth stoutlie but pope Adrian reputed a most graue vvriter by the learned papists received and reverenced the said councell for these are his vvords cited in their ovvne canon lavve Sextam synodum sanctā cum om nibus canonibus suis recipio I receiue the sixt holie synode vvith all the canons thereof Loe the Pope himselfe and their ovvne canon lavv confirme this councel to be of good autoritie Reade the next chapter in the said canon lavy for there is large matter vttered for the approbation of the same They reiect that part of the councell of Constance vvhich Pope Martin vvould not allovv And vvhy vvould not hee allovv that part as vvell as he approued the other parts because for sooth it denieth the Popes authoritie to be aboue the councel but because I vvill not rip vp popish licentious libertie to the bottome I vvill rest vvith recitall of that onelie libertie vvhich Bellarminus vseth in defense of popish masse these are his vvordes Porro epistolae duae quae circumferuntur de hac re Damasi ad Hieronymum Hieronymi ad Damasum supposititiae sunt Furthermore the tvvo epistles vvhich are carried about of Damasus to Hierome and of Hierome to Damasus are counterfaite But the absurdest Epistles Canons and vvritinges that euer vvere or can be are verie authentical vvith them and most currant so they make for our holie father the pope his vsurped iurisdiction For proofe of this point I vvil content my selfe vvith tvvo examples for brevitie sake For by them and the disproofe thereof the reader may haue a sufficient coniecture of the rest The former example is taken out of S. Clements epistle to S. Iames. in this and the other epistles follovving put forth in the name of S. Clement is commended vnto vs auricular confession the sacrifice of the masse the subiection of kinges to bishops the primacie of S. Peter and such like for vvhich respectes the said epistles are currant and authenticall amongst the papistes but magna est veritas praevalet great is the truth and it preuaileth for the verie vvordes of the epistle betray and bevvray the same and make it manifest vnto all the world that it is a counterfait These therefore are the vvordes Clemens Iacobo domino episcopo episcoporum regenti Hebraeorum sanctam ecclesiam Hirosolymis sed omnes ecclesias quae vbique Dei providētia fundatae sunt cum patribus diaconibus caeteris omnibus patribus pax tibi sit semper Clement to lord Iames the bishop of bishops that governeth the holy church of the Hebrevves at Hierusalem as also that governeth all churches founded by Gods providēce throughout the vvorld vvith the fathers and deacons and all other fathers peace be to thee alvvaie Novv gentle reader thou hast heard the vvords and so beholdest no doubt the vanitie thereof for if S. Iames vvere not only bishop of Hierusalem but the bishop of bishops and the governor of all Churches in the christian vvorld as this epistle affirmeth then doubtles vvas S. Iames the pope and supreme head of the church not S. Peter and yet doth the selfe same epistle avouch that S. Peter vvas the head of the church and that S. Peter lying sicke in his bed called S. Clement vnto him and told him that his houre of death vvas at hand and that therefore he appointed the said Clement to be his successour and to sit in his chaire at Rome But S. Iames succeeded Christ himselfe at Hierusalem vvho vvas indeede the head of holie Church and therefore S. Iames should rather be Pope then S. Clement if there vvere indeed anie such pope at all the latter example is taken out of that vvorke vvhich is fathered vpon S. Augustine of true and false repentance vvhich booke because it seemeth to approove confession of sinnes to priests is good and authenticall vvith papistes but as God vvould haue it the selfe
purgatorie and yet by vvay of suffrage no such thing can bee assured no more then vvhen an other devoute papist shall offer vp his prayers for them vvhich thing seemed so to trouble Bellarminus that in his written dictates hee knovveth not vvell vvhat to holde or vvrite concerning romish pardons Thirdly because the pope can not applie Christs satisfaction more effectuallie to them by his pardoning then the same is applied to them by the saying of masse as vvhich by popish religion is the selfe same sacrifice reallie that vvas offered vpon the crosse and yet doth no papist saye or thinke that our saying of masse can or vvil deliuer his friends soule from purgatory For othervvise there vvould not be so many masses said so many times for the selfe same persons as hath beene and is daily seen amongst the papists For to this end doe they celebrate and obserue yerely anniuersaries for soules departed 10. 20. 30. 40. 60. yeares before vvhich the pope cardinals and monkes had taught the people to frequent as most necessarie for their friends soules in purgatorie Fourthly because it cannot be proued that after God hath pardoned our sinnes and the eternall paine due for the same there still remaineth some temporal paine remissible by the popes pardons Fiftly because al the three thinges required of papistes in popish pardoning are most firm certaine and readie in the soules of purgatorie to vvit auctoritie in thhe giuer charitie in the receiuer and the cause of pietie For first the soules of purgatorie bee in charitie as all papistes confesse as vvho othervvise could neuer be saued 2 Secondly it is mere crueltie not to helpe the faithful in such vvofull case Thirdlie if they denie the popes auctoritie I vvill vvillinglie denie it vvith them though he accurse me as hee hath alreadie done for my paines For I nothing doubt but God of his great mercie vvill conuert his curse to my greater ioy and blisse And here because the Seminaries neuer ceasse to boast in corners amongest the simple that none in this realme dareth to dispute with them I offer publique dispute with what seminarie in England soeuer he be no one or other excepted who soeuer so it may stand vvith the honourable licence and good liking of higher povvers whose mindes I am of dutie bound to obay in that behalfe For I nothing doubt if my option may bee graunted but that it will tend to the glorie of God the service of my soveraigne the honour of my countrie the edification of the auditours and the comfort of myne owne soule The reason is for that I know verie sufficientlie the foundations groundes auctorities and reasons of both sides and vvithal behold as in a glasse of christall the euident confutation of all whatsoeuer can possibly bee said in defense of papistrie which if I had not first seene I had neuer departed from popish doctrine The 7. Conclusion IF the popes pardons be not of so great force and worth so much as they are said and preached to be then is the popes religion vaine and of no credite at all This proposition both is and must be graunted of all papistes if they will defend their now professed Romish religion Thomas Aquinas whose doctrine and bookes divers popes haue approoved for good and godly writeth thus Ecclesia praedicando indulgentias non mentitur ita tantum valent quantum praedicantur sicut enim dicit Augustinus si in sacra Scriptura deprehenditur aliquid falsitatis iam robur authoritatis sacrae Scripturae perit Et similiter si in praedicatione ecclesiae aliqua falsitas deprehenderetur non essent documenta Ecclesiae alicuius autboritatis adroborandam fidem The Church preaching pardons doth not lie and so they are worth no lesse then they are preached For as Augustine saith if in holy Scripture any falshood be found euen then the full authoritie of holy scripture perisheth utterly And in like manner if in the preaching of the Church any falshood should be found the doctrine of the Church shoulde not be of any force to establish our faith These are the wordes of their canonized saint and renowmed doctour Aquinas which shewe unto us so plainely as more plainely nothing can be told that if the Church of Rome erre in any one point as in giving pardons or such like then must we giue no credit to it in other pointes of religion Neither is this the opinion of Aquinas onely but their other great Thomist Dominicus Soto singeth the same song These be his wordes Alij dixerunt indulgentias nihil prorsus valere nisi quantum unusquisque devotione sua faciendo quodindulgentia praecipit moeretur Attamen isti seu blasphemi non sunt audiendi sanè qui authoritatem Ecclesiae infringunt si enim de hac re nos Ecclesia seduceret nulla ei esset in reliquis adhibenda fides Some said that pardons were no more woorth at all then every man doeth merite by his owne devotion But these fellowes are to be reiected as blasphemous because they infringe the authoritie of the Church for if the Church should in this point seduce us then were there no credite to be given unto it in other pointes These are the expresse wordes of the Popes owne and best Doctors Aquinas and Soto whose testimonies with that which is said in other conclusions disable altogether the authoritie and religion of the Church of Rome For if the Church of Rome deceive us in her pardons as is sufficiently prooved that she hath done then is she not to be credited in other things as both Aquinas and Soto tell us whose doctrine the pope yea sundry Popes of Rome have confirmed THE COROLLARIE FIRST therefore since the Popes pardons be foolish and repugnant to common sence Secondly since the veritie and efficacie of pardons be so uncerten as the best learned Papistes can not tell what to say or write thereof Thirdly since to give pardons as the Pope doeth is a strange and new thing as which neither Christ nor his Apostles ever taught or practised Fourthly since the Popes manner of pardoning ordinarie popish practise considered is most absurd Fiftly since the Popes pardons in Romish doctrine are reputed aequivalent with holy martyrdome Sixtly since the Popes pardons be not such nor so forcible as they are preached to be Seventhly since the foundation of Popish pardons is blasphemous and derogatorie to Christes passion Eightly since the Pope taketh upon him by his pardons to deliver soules from purgatorie which he can not perfourme Nynthly since Aquinas Soto and Sylvester his owne renowmed Doctors doe affirme that if the Pope preach falsely in his pardons all his other doctrine is false and naught I conclude that it is a sufficient motive for me to renounce the Romish religion as false erronious and pernicious doctrine Thus much of the first Motive THE THIRD CHAP ter Of the Popes maners Faith and Religion ALbeit concerning Sanctimonie of life and honest conversation
contextum scripturae si quadrare invenerit laudet deum qui non alligavit expositionem scripturarum sacrarum priscorum doctorum sensibus sed scripturoe ipsi integrae sub catholicae ecclesiae censura alioquin spes nobis ac posteris tolleretur exponendi scripturam sacram nisitransferendo vt aiunt de libro in quinternum Being now readie to write vpon the pentateuch of Moses according to the literall sense and purposing to bring now and then a new sense of the scripture vnder the censure of our holy mother the church and apostolike seate I desire all that shal read my commentaries to contemne nothing rashly but to ponder every thing with the scripture and the veritie of the christian faith and the doctrine of the catholike church And if at any time a new sense occurre which is consonant to the text and not dissonant from holy writ or doctrine of the church although it swarve from the opinion of never so manie fathers yet let the readers iudge thereof indifferently and according to equitie Let them remember to give everie one his right for this priviledge is onely graunted to the writers of the holie scriptures that wee must therefore beleeve it to be so because they haue written so Let none therefore loath a newe sense of holie scripture because it dissenteth from the old doctors but let him exactlie consider the text and context of the scripture and if he find it to agree let him praise God who hath not tied the exposition of the holy scriptures to the opinions of the old doctors but to the integritie of the scripture it selfe vnder the censure of the catholike church For otherwise neither wee nor our posteritie should have anie hope to expound the scripture but onelie to translate out of one booke into another Thus we heare the verdict of our Caietaine our Thomist our frier our Cardinall of Rome by whose resolution it is evident that no sense though never so new no exposition though never so strange no opinion though different from never so many fathers ought to bee reiected if it be agreeable to the scriptures and consequently it followeth by the said resolution that everie truth is to be tried by the scriptures and none by the fathers For first our Cardinall telleth us that he purposeth now then to bring newe senses new Glosses nevv expositions of the Scriptures Secondly he saith that such new senses must not rashly bee contemned but duely examined by the scriptures and then admitted if they be found consonant to the same Thirdly he teacheth us this golden lesson that God hath not tyed the exposition of the scripture to the iudgement of any auncient father or fathers whosoever Fourthly he telleth us that the Apostles and such as only penned the holy scriptures had this speciall prerogative that they coulde not erre All which important pointes are so learnedly so gravely so christianly observed by this Cardinall as more cannot be wished yea in the selfe same preface hee professeth constantly that hee will neither expound the Greeke nor the Latine text but the fountaine and the originall to wit the Hebrew And his reason is because the Hebrew onely is authenticall Where note by the way that the Latine edition which the papists tearme vulgata and which is so magnified by the late councell of Trent as both the Greeke and the Hebrew must give place unto the same is of small or no authoritie in respect of the Hebrew by Cardinall Caietanus his resolution Note secondly that this Cardinal did dedicate these his commentaries in which all these memorable observations are conteined to our holy father Pope Clement him selfe who perused them and difallowed no part thereof and consequently that this doctrine of Caietane is confirmed by the pope For so mightily hath God alwayes wrought for the truth of his Gospell as evident testimonies are set downe euen by the adversaries and remaine this day with them vncancelled for confirmation of the same Neither is this the opinion of the popes Cardinall onely but of Aquinas also his angelicall and best approoved doctour His wordes I will likewise alledge at large because albeit they belong yet can they not be thought tedious to such as loue the trueth as which are most significant and effectuall for the controversie now in hand Thus therefore doeth he write Licet locus ab auctoritate quae fundatur super oratione humana sit infirmissimus locus tamen ab auctoritate quae fundatur super revelatione divina est efficacissimus Vtitur tamen sacra doctrina etiam ratione humana non quidem ad probandum fidem quia per hoc tolleretur meritum fidei sed ad manifest andum aliqua aliaquae traduntur in hac doctrina Cum igitur gratia non tollat naturam sed perficiat oportet quod naturalis ratio sub serviat fidei sicut naturalis inclinatio voluntatis obsequitur charitati vnde apostolus dicit 2. Cor. 10. in captivit atem redigentes omnem intellectū in obsequium Christi Et inde est quod authoritatibus philosophorum sacra doctrina vtitur vbi per rationem naturalem veritatem cogno scere potuerunt sicut Paulus act 17. inducit verbum Arati dicens sicut quidam poetarum vestrorum dixerunt genus Dei samus sed tamen sacra doctrina huiusmodi auctoritatibus vtitur quasi extraneis argumentis probabilibus auctoritatibus autem canonicae scripturae vtitur propriè ex necessitate argumentando auctorit atibus autem aliorum doctorum ecelesiae quasi arguendo ex proprijs sed probabiliter innititur enim fides nostra revelationi apostolis prophetis factae qui canonicos libros scripserunt non autem revelationi si qua fuit alijs doctoribus facta Although the place of authoritie which is grounded vpon mans reason be most weake and infirme yet the place which is grounded vpon divine authoritie is most sure and effectuall neverthelesse sacred doctrine vseth also mans reason not indeede to establish faith for so faith should lose it merite but for the manifestation of some other thinges which are deliuered in this doctrine Since therefore grace doth not destroy nature but doth pervert the same it is expedient that naturall reason be servant vnto faith even as naturall inclination of the will is servant vnto charitie whervpon the apostle willeth vs to bring our vnderstanding captive to the obedience of Christ. And from hence commeth it that sacred doctrine vseth also the authorities of philosophers when they could by naturall reason haue knowledge of the truth as Saint Paul alledged the saying of Aratus yet sacred doctrine vseth such authorities as arguments which are externall and onely probable But vseth the authorities of canonicall scripture as argumentes that are proper and which conclude of necessitie as for authorities of the doctors of the church it vseth them as proper arguments but which are onely probable
dominica evangelica auctoritate descendens an de Apostolorum mandat is atque epistolis veniens ea enim facienda esse quae scriptae sunt Deus testatur proponit ad Iesum Nave dicens non recedet liber legis huius ex ore tuo sed meditaberis in eo die ac nocte vt observes facere omnia quae scripta sunt item Dominus apostolos suos mittens mandat baptizari gentes doceri vt observent omnia quae cunque ille praecepit Si ergo aut in evangelio praecipitur aut Apostolorum epistolis aut actibus continetur vt a quacunque haeresi venientes non baptizentur sedtantum manus illis imponantur in paenitentiam observetur etiam haec sancta traditio Let nothing be renewed saith Pope Stephanus but let that bee done which was received by tradition from whence came this tradition whether doth it descend from the auctoritie of our Lord of his gospel or commeth it from the epistles or actes of the Apostles For God testifyeth that those thinges must be done which are written and propoundeth them vnto Nave saying Let not the book of this law depart out of thy mouth but meditate in it day night that thou maiest observe to doe all thinges that are written Our lord also sending forth his Apostles chargeth them to baptize the gentiles and to teach them to doe all thinges vvhich he commaunded them If therfore it be commanded in the gospel or in the epistles of the apostles or actes that such as came from anie herisie should not bee baptised but onelie receive imposition of handes for penance then let this holie tradition be observed Thus wee see that this auncient father canonized by the pope for an holie and blessed martir will indeede admit traditions as the wiser sort of protestantes do admit with him but yet no other traditions then are found constant to the scriptures By which scriptures saint Cyprian examineth the veritie of al traditions admitting those that be consonant and reiecting such as be dissonant from the same At vvhat time the Arrians vvould not admit the vvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it vvas not found in the scriptures the fathers of the councel did not then alledge traditions for proofe thereof neither did they say that manie thinges must bee believed which are not vvritten But they answered simplie that though that word were not expteslie written yet was it virtuallie and effectuallie conteined in the scriptures which thing is evident by the testimonie of Athanasius who writeth in this manner Sed tamen cogno scat qui squis est studiosior is animi has voces tametsi in scripturis non reperiantur habere tamen eas eam sententiam quam scripturae volunt Although the wordes bee not founde in the scripture yet haue they that meaning and sense which the scripture approveth and intendeth as everie one that studieth the scripture seriouslie may easily vnderstand Origen giveth counsel to trie all doctrines by the scriptures even as pure gold is tried by the touchstone Thus doth hee write Debemus ergo ad testimonium omnium verborum quae proferimus in doctrina proferre sensum scripturae quasi confirmantem quem exponimus sensum sicut enim omne aurum quodquod fuerit extra templum non est sanctificatum sicomnis sensus qui fuerit extra divinam scripturam quamvis admirabilis videatur quibusdam non est sanctus qui non continetur a sensu scripturae quae solūet e sensum solū sanctificare quem habet in se sicut templum proprium aurum Non ergo debemus ad confirmandam doctrinam nostram nostram nostras proprios intellectus iur are quasi testimonia assumere quae vnusqui sque nostrum intelligit secundum veritatem aestimat esse ni ostenderit eos sanctos esse ex eo qui in scripturis continetur divinis quasi in templis quibusdam Dei Stulti ergo caeci omnes qui non cognoscunt quin templum idest lectio scripturarum magnum venerabilem facit sensum sicut aurum sacratum VVee must therefore alledge the sense of scripture for the testimonie of everie word vvee vtter in doctrine as which confirmeth the sense of our exposition For as all gold which is without the temple is not sanctifyed so euerie sense which is vvithout the holie scripture albeit it seeme to some wonderfull is vnholie because it is not conteined in the sense of scripture which onely sanctifyeth that sense which it hath in it selfe as the temple sanctifyeth the gold wee must not therefore for the confirmation of our doctrine sweare to the sense which everie one of vs vnderstandeth and conceiveth to be true vnlesse wee can shew it to be divine because it is conteined in the divine scriptures as in the temple of God Foolish therefore and blind are all those who know not that the temple to wit the reading of scriptures maketh the sense great and venerable as hallowed gold In another place the said Origen hath these words Querimus verba quae dicta sunt iuxta personae dignitatem exponere quapropter necesse est nobis scriptur as sanct as in testimonium vocare Sensus quippe nostri enarrationes sine ijs testibus non habent fidem VVee seeke to expound the wordes rehearsed according to the dignitie of the person wherefore wee must of necessitie call the holie scriptures to witnes For our iudgements and expositions without those witnesses are of no credite at all Thus wee see Origen his iudgement and that nothing can be of credite which is not grounded vpon the scriptures But what is Origen onelie of this opinion no verilie for all auncient grave and learned fathers are of the selfe same mind Saint Augustine writing against Petilianus hath these wordes Proinde sive de Christo sive de eius ecclesia sive de quacunque alia re quae pertinet ad fidem vitamque nostram nos aut angelus de coelo vobis annunciaverit preterquā quod in scriptur is legalibus evangelicis accepistis anathemasit VVherefore whether wee speake of Christ or of his church or of what other matter soever which apperteineth to faith or manners whether we or an angell from heaven shall announce otherwise thē yee have received in the scriptures of the law and the gospel accursed be that man The same saint Augustine in another place hath these wordes Nemo mihi dicat O quid dixit Donatus aut quid dixit Parmenianus aut Pontius aut quilibet illorum quia nec catholicis episcopis consentiendum est sicubi forte falluntur vt contra canonicas Dei scriptur as aliquid sentiant Let no man say to mee Oh what said Donatus or what said Parmenianus or Pontius or anie of them because we must not consent to catholike bishops if they chaunce to erre in anie thing and speake against the canonicall scriptures Sainte Chrisostome agreeth vniformelie
to be so M. Massey of Audforth in Cheshire must vvitnesse vvith me vvho is this day in Chester gaole for his vvilfull seditious behaviour for he though at that time fled into Italy for popish zeale vvas yet thrust into the romish inquisition vvith yong master Dutton novv his son-in lavv vvhere hovv long they remained vvhat vvas their intertainement to vvhat they did svveare and so forth before they vvere dismissed atatom habent let them ansvvere for themselues they are yet liuing it is needelesse for mee to tell their tale One Aldcorne likevvise a citizen of Yorke vvas cast into the laid Romish disholie inquisition vpon a verie light or rather no suspicion and there vsed verie hardly a long tyme though hee vvere in deede a Papist and had no language saue onelie his vulgare Englishe tongue This man is yet liuinge in Yorke let him say if it be not as I doe vvrite I my selfe was a mean for his dispatch and so am notignorant of his case A thing more strange then the rest If one passe by an image or their house of inquisition which they terme the holy house and doe not reverence thereunto it is ynough to cast that man into the said disholy prison which kinde of sharpe correction if it were upon just causes executed within her Maiesties Dominions shortly fewe or no disloyal subiectes would be found in England Neither is this my bare opinion but the constant resolution of that most grave wise learned and holy father S. Augustine who though sometime he had bene of the conttarie opinion was neverthelesse taught by long experience to acknowledge it these ate his expresse wordes Donatistae nimiùm inquieti sunt quos per ordinatas à Deo potestates cohiberi atque corrigi mihi non videtur inutile nam de multorum iam correctione gaudemus qui tà m ver acitèr unitatem Catholitam tenent atque defendunt à pristino-errore se liberatos esse laetantur vt eos cum magna gratulatione miremur qui tamen ne scio qua vi consuetudinis nullo modo mutari in melius cogitarent nisihoc terrore perculsi paulopost nam mea primitus sententia er at neminem ad vnitatem christianā esse cogendum verbo esse agendum di sput atione pugnandum ratione vincenaum ne fictos catholicos haberemus quos apertos haereticos noveramus Sedhaec opinio mea non contradicentium verbis sed demonstr antium super abatur exemplis nam primò mihi opponebatur civitas mea quae cum tot a esset in parte Donati ad vnitatem catholicam timore legum imperialium conver saest The Donatistes are to to vnquiet and therefore I thinke it convenient that they be restreined and corrected by povvers ordeined of God for wee alreadie haue ioy of manie by reason of their correction who keepe and defend catholike vnitie so sincerely and so reioise that they are deliuered from their olde errour as wee with great congratulation doe admire them vvho for all that I know not by what force of custome would never once thinke of reforming them selues but onelie through this feare and terrour My former opinion vvas that none should be constrained to christian vnitie that vve should strive with the word contend with disputation and ouercome vvith reason least vvee should have them counterfait catholikes whom vvee had knovven to be open heretikes But this my opinion vvas over ruled not vvith vvords of contradiction but vvith examples of demonstration For first of al mine ovvne citie vvas obiected vnto mee vvhich standing vvhollie vpon Donatistes vvas for all that brought to catholike vnitie by sharpe imperiall lavves Thus farre S. Augustine The other thing is a point of so great importance as none can be more for if it vvere true as the papistes vvith tooth and naile avouch it to be then vvere all other religions false theirs onely true for there is but one God one faith one baptisme one religion yet if it be false as false it is indeede vvhich by the povver of God I shall prooue by euident demonstration and that euen by the testimonies of the best learned popish doctours then must their religion of necessitie be naught hovv soeuer others be this great and vveightie point is that the Pope can not erre in his definitive sentence vvhether he define concerning faith or maners For say they Christ committed his church to saint Peter praying that his faith should neuer faile and consequentlie hee prayed that the Pope as Pope should never erre because the Pope is Saint Peters successour and Christes vicar generall vpon earth I say the pope as pope vvith reduplication in vvay of my sincere dealing with the papistes because by the vniforme consent of all learned papistes Albertus Pighius onely excepted the Pope in his owne private person may be a Iudas a fornicator a simonist an homicide an vsurer an atheist an heretike and for his manifold iniquities be damned into hell that this is the doctrine of all papistes as well concerning the popes priuate person as touching his iudiciall definitions is confessed by Robertus Bellarminus Bartholomeus Carranza Melchior Cauus Dominicus Soto Thomas Aquinas Antoninus Caietanus Covarruvias and others but that the pope as pope and publique person can erre that all the saide papistes vvith their complices constantlie denie as which one onlie point once cofeffed would vtterlie confound them and make frustrate their vvhole religion For in all difficulties doubtes and distresses the papistes haue euer recourse vnto this point as vnto the diuine oracle of great god Apollo that is to say the church of Rome teacheth soe ergo we must beleeue so This point as it maketh manie others to be papistes so made it my selfe one and kept me one vntill by Gods holie inspiration I perceiued the absurditie thereof This point therefore shall by Gods helpe be so effectuallie proued throughout the chapters following as if anie papist in England or elswhere in Europe I speake a bigge word for the confidence I haue in the iustice and veritie of the cause can trulie and substantially confute the same I vvill once againe imbrace his religion which notwithstanding I abhorre detest as the poison of my soule And my proceedings throughout this whole treatise shal be such and so sincere as if I can be conuinced by the adversarie either to alledge anie vvriter corruptlie or to quote anie place guilefullie or to charge anie author falslie I will neuer require credite at the readers hand nether in this vvork nor in anie other that I shall publishe at anie time hereafter requesting the adversarie that shall perhaps replie vpon me which is but reason to vse like sinceritie and to couenant in like maner with me which if hee refuse to graunt and obserue he shall condemne himselfe in euerie wise mans iudgement before he beginne The second Chapter of the Popes pardons vvith the quantitie qualitie and originall thereof VVOnderfully haue the popes
peccata committere Albeit the Pope as Pope can not erre that is to say can not set downe any errour as an article of our faith because the holy Ghost will not that permit neverthelesse as he is a private person so may he erre even in faith as he may doe other sinnes and for ful proofe of this point only Sylvester Prieras is sufficient who albeit he extol the Popes power above Kings and Emperours and Angels in heaven their authoritie yet doeth he confesse that our holy father the Pope in casu haeresis both may be iudged and deposed yea this point is very manifest in many texts of the popish Canon-law for in one place it is thus written Oves quae suo pastori commissae sunt eum nec reprehendere nisi à fide exorbitaverit nec ullatenus accusare possunt The sheepe that are committed to the Pope their Pastor neither can reproove him nor any way accuse him unlesse he shall swarve from the faith In another place it is said that though the Pope be never so wicked though he carry thousands with himselfe headlong to hell yet must no man iudge him unlesse he be an heretique Quia cunctos ipse iudicaturus à nemine est judicandus nisi deprehendatur à fide devius Because saith the Popes lawe he must iudge all and none iudge him unlesse he be found to have forsaken the faith Iosephus Angles in his booke which he dedicated to the Pope himselfe confirmeth this matter in these wordes Papa haereticus ut apostata ab universali Concilio deponi potest ratio est quia sicut nullus potest esse alicuius religionis praelatus qui non sit in illa religione professus it a neque potest esse Papa si fide ecclesiae careat The Pope being an heretike as also an apostate may be deposed by a generall Councel and the reason is because as none can be a prelate of any religion which is not professed in that religion so neither can he be Pope that holdeth not the faith of the Church The 4. Conclusion MAny Popes have de facto forsaken the Christian faith and become flat heretikes This proposition though it seeme strange to many shalbe prooved God willing effectually and that by the expresse testimonies of great popish doctors For it is so certen that Pope Honorius was an heretike as their eight solemne Councel holden at Constantinople can not deny the same Melchior Canus giveth this sentence of the said Honorius At Honorium quomodo ab errore vindicabit quem haereticum fuisse tradit Psellus in carmine de septem synodis Tharasius ad summos Sacerdotes Antiochiae Alexandriae Sanctae urbis ut septima Synodo act 3. scriptum est Theodosius cum Synodo sua Hierosolymitana in confessione fidei quae habetur eadem actione 3. Epiphanius respondens haereticis iu conspectu Concilij eiusdem act 6. Tota demùm ipsa septima synodus actione ultima in Epistola ad omnes sacerdotes clericos But howe will Pighius deliver pope Honorius from errour whome to have bene an heretike witnesseth Psellus in his verses of the seven synodes Tharasius to the patriarks of Antioch of Alexandria of the holy city as it is written in the 7. Synode Theodosius with his Synode at Hierusalem in the confession of their faith Epiphanius answering to the heretikes in the sight of the said Councell finally the seventh Synode wholly in the last action and in their Epistle to all priests Clergie men Viguerius holdeth for a constant position that pope Anastasius erred in an article of the faith his wordes be these Si dicamus quòd summus Pontifex errare potest in animo suo concipere aliquem articulum orthodoxae fidei contrarium etiam priuatim proferre ut legitur de Anastasio 2. dicendum quòd summus Pontifex ut privata persona errare potest non tamen ut est summus Pontifex If we say that the pope may erre and conceive in his minde some article contrarie to the Catholike faith and pronounce the same also privately answere must be made that the pope may erre as a private person but not as he is Pope Nicolaus Lyranus uttereth this matter so plainly as no mā can long stand in doubt therof these be his words Ex quo patet quòd Ecclesia non consistit in hominih ratione potestatis vel dignitatis ecclesiasticae vel secularis quia multi principes summi Pontifices alij inferiores inventi sunt apostatasse à fide propter quod Ecclesia consist it in illis personis in quibus est notitia vera confessio fidei veritatis VVhereby it is evident that the Church doeth not consist in men by reason of power or dignitie either ecclesiasticall or secular because many Princes and Popes and other of the inferiour sort are found to have swarved from their faith for which cause the Church consisteth in those persons in whome there is true knowledge and confession of the faith and veritie Loe the iudgement of their owne Doctor not they that sit in S. Peters chaire are the true and lawfull successours of S. Peter but they that confesse and preach S. Peters faith and doctrine VVe therefore impugne nothing in popish proceedings but the selfe same which popish Doctors reprooved before us and that in their publique writings published to the world The 5. Conclusion MANY Popes have erred in their publique doctrine of faith and manners Pope Iohn the 22. of that name as witnesseth Okam Erasmus Alphonsus Adrianus others taught the people that the soules of the iust doe not see God before the resurrection yea Gerson that great popish doctor who sometime was Chancellour of Paris affirmeth this matter in these expresse wordes Hoc fecit latroni qui verisimilitèr nondum complever at poenitentiam pro omnibus peccatis suis qui fuit illa hora propria beatificatus vidit Deum facie ad faciem sicut Sancti in Paradiso propter quod insuper apparet falsitas doctrinae Papae Ioannis 22. Quae damnata fuit cum sono buccinarum coram Rege Philippo per Theologos Parisienses credidit potius theologis Parisiensibus quà m curiae This he did to the thiefe which by likelihood had not yet accomplished penance for all his sinnes who was blessed in that very houre and sawe God face to face as doe the Saintes in Paradise by reason whereof further appeareth the falshood of the doctrine of pope Iohn which was condemned by the sound of trumpets before K. Philip by the devines of Paris the King beleeved rather the devines of Paris then the court In which words we have to note first that Gerson a voucheth the thiefe crucified with Christ to have seene God face to face in that houre so to be blessed Secondly that he reproveth the false doctrin of Pope Iohn Thirdly that his doctrine was
hereticall because the church that is the pope hath not so defined it VVhich ansvvere of Bellarminus doth not defend that prerogatiue in decrees of faith vvhich the pope chalengeth vnto himselfe 1 For first this vvas a publique decree because the Bulgarians asked the popes iudgement as appeareth by the vvord consulitis ye require my counsel 2 Secondle he erred herein as Bellarminus is enforced to graunt and consequently in his publique decree 3 Thirdly this his decree vvas contrarie to the Gospell as pope Pelagius defineth in the said canon lavv therefore is Bellarminus his destinction friuolous vvhen he graunteth the popes definition to be false but not hereticall as if forsooth an opinon repugaant to christs gospel can not be heretical vnlesse the popes holines so appoint it 4 Fourthle it is enough that the pope hath erred in his decree of faith whether they graunt it to be hereticall or no. 5 Fiftly pope Pelagius pope Zacharie and a provinciall counsell of England holden in time of papistrie have decreed his sentence to be hereticall Pope Pelagius hath these wordes Multi sunt qui in nomine solummodo christiani vna etiam mersione se asserūt baptizare euangelicū vero praeceptū ipso deo et domino saluatore nostro Iesu Christo tradente nos admonet in nomine trinitatis trina etiam mersione sanctum baptisma vnicuique tribuere There be many that say they baptise onely in the name of Christ with one mersion also but the commaundment of the gospel delivered by God himselfe and our saviour Iesus Christ doth advertise vs to baptise euety one in the name of the trinitie vvith three mersions Pope Zacharie hath these words In synodo Anglorū decretū et iudicium firmissime praeceptū et diligenter demōstatū esse digno scitur vt quicunque sine invocatione trinitatis mer sus fuisset sacramentū regenerationis nō haberet quod omnino verū est quia silotus in fōte baptismatis quis fuerit sine inuocatione trinitatis per fectus christianus nō est nisi in nomine patris et filij et spiritus sācti fuerit baptizatus hoc quoque obseruari in praedicta synodo sacerdotes voluerūt vt qui velvnā de trinitate personā in baptismo nō nominaret illud baptisma esse verū nō posset quod pro certo verum est quia qui vnāex sancta trinitate confessus non fuerit perfectus christianus esse non potest It is wel knowen that it was decreed in a councel of England and that iudgement was giuen most constantly and exactly proued that who soeuer was baptized without the inuocation of the trinitie hee could not haue the sacrament of regeneration which is altogether true because if that any shalbe washed in the fountain of baptisme without the innocation of the trinitie he is no perfect christian vnlesse he be baptized in the name of the father of the son of the holy ghost This also the priestes in that synod would haue obserued that who so should omit but one person of trinitie in baptisme that baptism could not be true which thing is true for certainty because he that shall not confesse one person of the trinitie can not be a perfect christian by vvhich testimonies being not onely of popes but of english papists also assembled in councel we haue to note 2. things the one that the resolutiō of pope Nicholas was a publique decree no priuat opiniō the other that his decree was false erroneous cōtrary to the gospel of Christ Iesus Iosephus Angles a learned popish Frier in a booke dedicated to the pope sheweth this vvhole matter distinctly in these words Si baptismus modo in nomine Christitātum vel sanctissimae trinitatis implicite conferatur non erit sacramentum definita est a Gelasio papa in canone sirevera in canone si multi vbi dicuntur agere contra praeceptum evangelicū sic baptizantes baptismum esse reiterandum If baptisme this day be giuē in the name of Christ only or in the name of the holy trinitie but not expresly it shall not be the sacrament of baptisme this is defined by pope Gelasius in the canō sirevera in the canon si multi where they are said to doe against the precept of Christs ghospel that baptise in that maner that their baptism must be iterated and done againe in fine it is wonderful and almost incredible what grosse shamefull vnchristian cōstitutions many popes haue made aswel in decrees of faith as of maners But I surceasing from recitall of huge numbers wil content my selfe with onely 3. to wit Stephanus the 6. Iohn the 9. Sergius the 3. For first pope Stephanus made frustrate and of none effect the orders receiued of pope Formosus his predecessor but shortly after pope Iohn disanulled made frustrate the acts of pope Stephanus approued the acts of pope Formosus yet after all this pope Sergius vndid againe the acts of pope Formosus of pope Iohn approved the actes of pope Stephanus the sixt These shamefull and erroneous constitutions factes of these three popes are so true as not onely Baptista Platina a graue popish historiographer but Carranza also yea Bellarminus himself do al confesse the same wherin we haue first to consider that amongst the papists order is an holie sacrament impresseth in the receiuer an indelible character by vertue wherof once a bishop must euer he a bishop by popish doctrine how soeuer iurisdiction be taken away and consequently since For nosus was once a bishop to wit episcopus Portuensis as saith Platina and by vertue thereof had their indelible character and power to giue orders it was a most manifest errour in faith and most wicked fact in maners to decree as pope Stephanus and pope Sergius did that orders giuen by pope Formosus were not true orders but none at all and thereupon to commaund with the notorious scandall of all the world that all such as were made priestes by him should take orders againe as if they had beene of the meere laicall order The 6. Conclusion NOt onely the pope as pope may erre in his publique decrees when he alone defineth matters of faith or maners but also when hee so defineth vvith a prouinciall romish councell This conclusion is certaine and vndoubtedly true euen by the testimonies of best learned papistes And because Bellarminus dorh not denie this to be so I will alleage his words which be these Secunda opinio est pontificem etiam vt pontificem posse esse hereticum docere haeresim si absque generali concilio definiat de facto aliquando accidisse hanc opinionem sequitur tuetur Nilus in suo libro aduer sus primatum papae eandem sequuti sunt aliquot Parisienses vt Gerson Almain in libris de potestate ecclesiae nec non Alphonsus de Castro libro
primo capit 2. contra haereses Adrianus sextus papa in questione de confirmatione qui omnes non in pontisice sed in ecclesia siue in concilio generali tantum constituunt infallibilitatem dicij de rebus fidei 2 The second opinion is that the pope euen as pope may bee an heretique and teach heresie if he define without a generall councell and that this hath in verie deede sometime chaunced so this opinion doth Nilus follovve and defend in his booke against the popes primacie The same opinion haue some of the vniuersitie of Paris followed as Gerson Alma in in their books of the churches povver and of their opinion are also Alphōsus and pope Adrian vvho all do not ascribe the infallibilitie of iudgement to the pope but to the church or to a generall councell onely in all matters of faith out of vvhich vvords I note 1 First that the pope as pope may erre when he alone decreeth anie matter of faith 2 I note secondlie that the pope as pope may erre vvhen he defineth anie matter of faith vvithout a generall councell and consequentlie that he may erre vvith a prouinciall councell 3 I note thirdly that popes as popes that is as publique persons haue erred alreadie and de facto vvhen they haue decreed vvithout a generall councell 4 I note fourthlie that all this is testifyed by foure great learned papistes vvhereof one vvas pope himselfe These testimonies are important doubtlesse verie sufficient to establish my conclusion But I vvill alleage yet another proofe so excellent so evident and so irrefragable as more cannot be vvished The proofe standeth thus Pope Stephanus vvith a councell of all the bishops and priestes of Italie defined flatlie against rebaptization vvhich decree of councell vvith the popes assent thereto Saint Cyprian contemned after it defending his former opinion constantlie yea he vvas so far from acknowledging that prerogatiue in popes vvhich they of latter daies chalenge vnto them selues that he vvould not take pope Stephanus for his superiour or to haue anie iurisdiction ouer him but termed him superbum imperitum caeeae ac prauae mentis proud ignorant blind and naughtie as is euident to such as reade his epistle to Pompeius Out of vvhich I note 1 First that Cyprian vvas an holie martir novv a saint in heauen 2 I note secondly that he vvas a verie ancient father and a great learned clarke 3 I note thirdly that he knevv vvhat the pope and his councell had decreed 4 I note fourthly that he iudged a romish coūcel to be of no greater force than a Councell African I note fiftlie that hee iudged the Councell of Italie to bee of no greater force for the Popes consent then was the Councell of Afrike for his owne consent I note sixtlie that provinciall Councels are of no greater authoritie for the Popes confirmation than for the confirmation of another bishop all which pointes are necessarilie deduced out of Saint Cyprians fact and writings And Bellarminus answere hereunto is frivolous and not worth the rehearsall The Pope defined not the controversie as a matter of faith saith Bellarminus because he did not excommunicate Saint Cyprian A sweet dish of a messe of mustarde The Pope utterlie disliking Saint Cyprian his opinion and deeming it repugnant to Christes Gospell and for that ende convocating all the Clergie men of Italie did define the controversie but not as a matter of faith saith Bellarminus The controversie was about rebaptization which was either flatlie with the Gospell or flatlie against the same If it were flatlie with the Gospell then erred the Pope and his Councell egregiouslie If it were flatlie against the Gospell and the Pope decreed it then decreed he against it as against a matter of faith or els opinions against the Gospell are not against faith The Corollarie First therefore since the Popes lives have bene most wicked most notorious and scandalous unto the world secondlie since Popes have aspired unto their Popedomes by naughtie and ungodlie meanes thirdlie since Popes may not onelie erre and hold false opinions but also become notorious heretiques and for their heresies be deprived of their Popedoms fourthlie since manie Popes have de facto forsaken the Christian faith and become flat heretiques fiftlie since manie Popes have erred in their publike doctrine of faith and manners sixtlie since not onelie the Pope as hee is Pope may erre in his publike decrees when hee alone defineth matters of faith and manners but also when hee so defineth with a provinciall Councell I conclude that it is a sufficient motive for me to renounce the Romish religion as false erronious and pernicious doctrine Thus much of the second motive THE FOVRTH CHAPTER Of the authoritie of generall Councelles in these our dayes I Haue sometymes had the decrees of generall Councelles aswellatter as former in great admiration thinking them the determinations and resolutions of the holy Ghost but of late yeares I have changed my opinion upon sundrie waightie motives the chiefest whereof I will set downe by way of conclusions The first Conclusion THe decrees of generall Councels in these latter dayes are nothing els but a meere mockerie and sophisticall subtiltie to deceive Gods people withall For although there be before everie generall Councell solemne convocation sumptuous preparation and chargeable peregrenation and before the end long costlie and tedious abode yet neither doe or can the Fathers of the councels determine anie thing there which the Pope hath not before concluded sitting in his chaire at home This may seeme strange unto thee gentle Reader as sometimes ir did unto my selfe but I shall God willing unfold the obscuritie with such evident perspicuitie as never man henceforth can stand in doubt thereof This shall bee perfourmed if I prooue 4 things First if I proove that the decrees of Councels be of no force with papists unles the Popes Legates consent unto the same Secondlie if I proove that though the Popes Legates agree unto the decrees of Councels yet are the said decrees of no force if the legates shal consent unto anie one iot contrarie to the Popes appointment Thirdlie if I proove that the pope cannot delegate his authoritie unto the Legates whome he sen deth to the Councell Fourthlie if I proove that he wil not come to the Councels himselfe but determine everie thing at home in his chamber the proofe hereof shall be the flattestimonie of Melchior Canus a most profounde Schoolman in reasoning a most reverend Bishop in dignitie a most sound papist in opinion and sometime the chiefest and most excellent pofessour of Divinitie in Salmantica This Canus writeth in this manner Si Legatus contra instructionem agit non censetur ex potestate delegata agere atque adeo non est cur eo modo act a superioris auctoritate probata esse credantur Et paulò pòst Decreta igitur quae à Legato contra sedis
decree of the Councell but also that the Councell may upon a reasonable cause exempt anie man from his iurisdiction that the Councell may iudge and depose the Pope as also compell him to appeare and for his disobedience excommunicate his Holines The Popes owne deare Friar Iosephus Angles Valentinus avoucheth in these wordes Concilium ecclesiae potest Papam per excommunicationem compellere nt redditurus rationem haeresis aut apostasiae criminis cuius accusatur compareat in his duobus casibus illum excommunicare patet quia cumpossit in his duobus casibus papam deponere erit tunc illo superior exconsequenti antequam deponatur per excommunicationem illum ut in iudicio compare at compellere aliter enimsi non posset Concilium Papam compellere neque posset illum iudicare A generall Councell may by excommunication compell the Pope to appeare and to give an account of that heresie or apostacie whereof he is accused and in these two cases excommunicate him The thing is evident because when it can in these two cases depose the Pope it shall then be his superiour and consequentlie before he be deposed compell him by excommunication to appeare in iudgement For otherwise if the Councell could not compell the Pope neither could it iudge him I could alleadge moe like testimonies in this behalfe but it is needles because manie expresse textes in the Popes owne cannon lawe doe witnesse the same whereof this one of Pope Zozimus may suffice for manie Contra statuta sanctorum Patrum condere aliquid aut immutare nec huius quidem sedis potest authoritas To make any lawe or to chaunge any thing against the decrees of the holy fathers this our seat of Rome hath no authoritie Victoria saith thus Bene scio quod Pavormitanus Gerson Okam defendunt quod licet appellare a papa ad concilium I know right wel that Pavnormitaine Gerson and Okam doe holde that vvee may appeale from the pope vnto a generall councell Bellarminus graunteth that albeit Cameracensis Gerson Almaine Cusanus Pavnormitanus Florentinus Abulensis who all are great popish doctors doe differ in the maner yet doe they all acknowledge the povver of a generall councell to be greater then the authoritie of the pope These be his verie owne words Conveniunt tamen in eo omnes vt doceant esse hanc potestatem immediatè in ecclesia proinde mortuo papavel deposito vel nolente adesse concilio concilium non propterea esse corpus imperfectum sed perfectū habere potest atē papalē definiendi de fide sanciendi leges dandi indulgentias c. exquib deducunt concilium esse supra papam posse ipsum indicare punire idem esse querere an papasit maior concilio ac si quereretur an pars sit maior suototo But they all agree in this that they teach this power to be immediatly in the church and therefore when the Pope is dead or deposed or will not come to the councel as he neuer doth that then the councell is not an vnperfect bodie but perfect and hath papall power to define matters of faith to make lawes to giue pardons c. VVhereupon they gather that the councell is aboue the pope that it can iudge him and punish him and that it is all one to demaunde if the pope be greater then the councell as if it were asked if the part be bigger then the whole The councell of Basill defined it for an article of our faith to beleeue that the councell is aboue the pope These be the expresse words of the councell Veritas de potestate concilij generalis vniuersalem ecclesiam repraesentantis supropapam quemlibet alterum declarata per Constantiense hoc Basileense generalia concilia est veritas fidei catholicae The veritie of the power of a generall councell representing the vniuersall church aboue the pope and euerie other person declared by the generall councell of Constance and this of Basil is the verie truth of the catholike faith And the councell addeth another clause to wit that whosoeuer denieth this veritie obstinately is to be reputed for an heretike In fine Pope vrbanus saith thus Vbi apertè Dominus veleius apostoli eos sequentes sancti patres sententialiter aliquid definierunt ibi non novam legem Rom. Pontifex dare sed potius quod praedicatum est vsque ad animam sanguinem confirmare debet vvhere our Lord or his apostles haue spoken any thing plainlie and the holy fathers comming after them haue defined any thing iudicially There the bishop of Rome must not make any new lavv but rather confirme that vvhich is preached vvith the best bloud in his bodie The fourth Conclusion GEnerall and popish councels in these daies are as a nose of waxe and the decrees therof as vncertaine as the wind This conclusion is proved to be such by the expresse iudgement of great learned papistes Bellarminus writeth of councels in this maner Nos dicimus concessum episcoporum in concilijs legitimis esse verum iudicum concessum eorum decreta leges necessario sequendas vve say that the assembly of Bishops in lavvfull councels is the true assembly of iudges and that their decrees and lavves must bee followed of necessitie But in another place the same Bellarminus hath these vvords Dico igitur concilium illud non posse errare quod absolutè est generale ecclesiam vniversam perfectè representat eiusmodi autem concilium non est antequam adsit sententia summi pontificis I say therefore that that councell cannot erre which is absolutely generall and vvhich representeth the vniuersall church perfectly but such a councell is not before the pope giue his assent And hee saith againe in the selfe same chapter Idem enim est sive pontifex expresse concilium reprobet sive conciliū agat contra pontificis sententiam For it is all one whether the pope expressely disalow the councel or the councell doe against the popes mind Now in the first place Bellarminus telleth vs that bishops are true iudges in the councels and haue definitiue voices in the same and that their decrees must needes be followed But in the other two places he singeth another song and telleth vs that though the Pope commeth not in person to the councels but sendeth his legats in his place yet are the decrees of such councels of no force nor to any purpose vnlesse they bee according to the popes mind They are therefore as a nose of waze because when the bishops haue imploied their whole industrie when they haue vsed long consultation when they haue disputed the matter pro contra when they haue inuocated the holy ghost and haue with mature deliberation set downe cannons accursing such as will not obay the same the pope notvvithstanding saith all this is not worth a stravv as which is contrarie to his opinion that
in the nature of the thing but only by the mercie of God in that it pleased the maiestie of God to assigne eternall paine for the one and temporall for the other For both of them deserve eternall paine of their owne nature because they are against God And in another place the same Iosephus writeth in this manner Durandus tamen alij permulti hanc sententiam impugnant affirmantes peccata venialia esse contra mandata haec opinio videtur modò in scholis communior But Durand and many others impugne this opinion auouching veniall sinnes to be against the commaundement and this opinion now adaies seemeth to be more common in the scholes where note by the way out of the word modo now adaies the mutabilitie of tomish religion THE NINTH ARTICLE of Dissention THe councell of Trent Thomas Aquinas Bellarminus and manie other papistes affirme matrimonie to be properlie a sacrament of the new testament and to conferre grace But Durand denieth it either to give grace or to be properlie a sacrament So Alphonsus a Castro and Petrus a Soto denie it to bee properlie a sacrament of the new Iawe And Melchior Canus having sundrie others of his opinion as he saith holdeth matrimonie to be a sacrament yet not everie matrimonie to be so but only that matrimonie which is celebrated a ministro ecclesiastico sacris et solennibus verbis by the minister of the church in sacred and solemne words The like dissention is among Papistes about the matter and forme of the said sacrament For Iosephus Angles reciteth fiue severall opinions for and concerning this one point of popish doctrine And Melchior Canus beholdeth such varietie in this matter as he reputeth him a mad man that wil beleeve their sayings whose words for better credite sake are these Lege magistrum D. Tho. Scotum Bonav Richard Palud Durand caetero sque scholae theologos nisi statim eorum pendentes ac vacillantes animos deprehenderis tum vero me aut stultum aut temerarium iudicato Nam cum quaerunt an matrimonium conferat gratiam id quod maxime eo loco finiendum erat non definiunt tamen sed in his referunt quae in hominum opinione sunt posita In materia item forma huius sacramenti statuenda adeo sunt inconstantes varij adeo incerti ambigui vt ineptus futurus sit qui in tanta illorum varietate discrepantia rem aliquam certam constantem exploratam conetar efficere Read the master S. Thomas Bonaventure Richardus Paludanus Durandus and other schoole divines if by and by thou doest not perceiue their wavering and doubtfull mindes then iudge me either a foole or a rash fellow For when they enquire if matrimonie confer grace that which was especially to be defined that define they not at all but onely tell what others thinke therein and in determining the matter and forme of this sacrament they are so unconstant and various so uncerten and ambiguous that he may be deemed a foole who in such their variety and dissent will establish any constant doctrine Here gentle reader thou maiest behold the dissention of papistes even in their sacraments and matters mostimportant The tenth Article of dissention PAnormitanus Abulensis Gerson Almaine Cusanus with all the fathers of the counsell assembled at Constance affirme every generall councell to be aboue the Pope as I haue proved in the 4. chapter and third conclusion But all our Dominicanes Iesuites and seminaries doe with open mouthes avouch the contrarie as their writings and experience this day teacheth vs. The eleventh article of dissension THe Iesuites and seminaries tell us that the Church consisteth in those popes who sit by materiall succession in Peters chaire at Rome how badde soever their lives be and how erroneous soever be their private opinions but their owne great doctour Nich. Lyranus doth sharpely impugne that their sottish assertion telling them that many popes have forsaken the christian faith and become atheists therefore that the church doth not consist in the materiall succession of men but in the faith of Peter and doctrine which he preached Read his words in the third chapter and fourth conclusion The like dissention is amongst papists about the popes dispensation in matrimonio ratonon consummato as is alreadie prooved in the fifth chapter read and peruse the chapter The twelfth Article of dissention MAny papists as Aquinas Richardus Paludanus Marsilius pope Gregorie all his canonists do hold that a simple priest by vertue of the popes dispensation may lawfully and effectually minister their sacrament of confirmation VVhich opinion Covarruvias recordeth and iustifieth in these wordes Tertio probatur simplicem sacer dotem posse ex Rom. pontificis dispensatione sacramentum hoc confirmationis ministrare auctoritate D. Gregorij qui permittit vere concedit licentiam presbyteris ubi desunt Episcopi ministrandi sacramentum confirmationis quod si fieri iure non posset vir doctissimus sanctissimus minime permisisset It is prooved thirdly that a simple priest may vpon the popes grant administer this sacrament of confirmation by S. Gregories authoritie who permitteth and indeed giveth license unto priestes where bishops want to doe the same But his opinion and practise is stoutly impugned by other great papistes to wit Bonaventura Alphonsus Durandus Scotus Maior and pope Hadrian who all avouch that pope Gregorie was a man and therefore might erre and erred indeed egregiously what greater and more important dissention can be then this for confirmation is a sacrament with the papistes The thirteenth article of dissention ALbertus Magnus Thomas Aquinas Ioannes Maior Bonaventura Almain Richardus and other papistes affirme that every of their 7. orders is a sacrament VVhereupon I might inferre right consequently that the papistes have by iustnumber 13. sacraments in all But their Durand doeth reiect this common opinion as foolish and improbable Yea Victoria Iosephus Angles Caietanus and Petrus Lombardus their master of sentences are no small patrones of Durandus his opinion Iosephus Anglus writeth thus Non est erroneum affirmare cum Dur ando solam or dinationem sacerdotis esse sacramentum ordinis reliquas vero ordinationes sacramentalia esse quia Ecclesia hactenus non declaravit oppositum neque eius opinio scripturae sacrae sanctorum auctoritatibus contradicit It is not erroneous to affirme with Durande that onely priesthood is a sacrament and that the sixe other are meere sacramentals because the Church hitherto hath not declared the contrarie neither is this opinion contrary to holy scripture or to the doctrine of the fathers Victoria hath these wordes Sienim aliqui ordines non sunt iuris divini ut certo constat deminoribus non est dubitandum quin collatio illorum committi possit non Episcopo For if some orders be not de iure divino as it is certen of
the lesser orders there is no doubt but the collation thereof may be committed to him that is no bishop And in another place the said Victoria saith thus Opinio Durandi Caietani est probabilissima scilicet quod solum sacerdotium est sacramentum vel saltem quod quatuor minores non sunt sacramentum The opinion of Durand and Caietane is most probable to witte that onely priesthood is a sacrament or at the least that the foure lesser orders are not a sacrament And a little after he telleth us that pope Vrbanus and Innocentius are of the same opinion These be his wordes Innocentius vir doctissimus allegans Vrbanum papam dicit Vrbanus ait quod solum presbyteratus diaconatus sunt sacri ordines quodilli solum leguntur fuisse in primitiva Ecclesia Innocentius a very learned pope affirmeth with pope Vrbane that onely priesthood and deaconship are holy orders and that they only were in the primitiue Church The fourteenth article of dissention COvarruvias having alledged many writers touching the exemption of Clergie-men frō secular iudgements hath these wordes Quorum omnium ea est concors sententia quodhaec clericorum exemptio sit omnino iuris divini cut per humanam legem derogari non possit VVho all hold this opinion constantly that this exemption of Clerkes is wholly of the law divine from which mans lawe can not derogate Yet as saith the said Covarruvias in the same place the contrary opinion is defended of many other papistes to wit of Aquinas Medina Alciatus Innocentius and others so doubtfull is their popish doctrine The like dissention is about the conception of our Lady for the pope and his Iesuites hold that she was conceived without sinne and therefore doe they celebrate the day of her conception but Aquinas whose docttine sundry popes have confitmed defendeth constantly the contrary opinion And all Thomistes take part with him some few excepted The fifteenth article of dissention IT is a constant position with the papistes as which is lately defined bytheir councell of Trent that no man knoweth himselfe to be in the favour of God yet doth their religious bishop Amb. Catharinus oppose him selfe with tooth naile against the same as appeareth evidently to such as list to read them by the bitter invective treatises betwene Dominicus Soto him concerning morall good acts The Scotistes hold that we can keepe all the commandements quoad substantiam operis the Thomistes say wee can doe some but not all their great schooleman Gregorius holdes that we can doe none at all The sixteenth Article of dissention THat the Emperour Constantine was baptised at Rome by Sylvester then bishop there is constantly affirmed by Damasus Nicholaus Clemens Thomas Platina Marianus Sabellicus yea Nicephorus avoucheth it to be so certen as every one may thinke it and securely beleeue it yet is this opinion sharply impugned by many others with them deemed papistes Hieronymus Eusebius Socrates Theodoritus Zozomenus Cassiodorus and Pomponius The seventeenth article of dissension THe pope and his Iesuites tell vs that in the eucharist the substance of bread is transsubstantiated into the bodie of Christ so as accidents remaine there without their subiects but my L. Abbot their Rupertus saith that Christ is personally bread in hypostaticall vnion by force of consecration even as he is personally man by incarnation The eighteenth article of dissention THe pope and his Cardinals with the troupes of Iesuites tell vs that private Masse is lawfull and that the priest may devoure vp all himselfe but apostolicall canons appoint all to communicate or els to be driven out of the congregation and pope Calixtus affirmeth the very same The ninteenth article of dissention POpish dissention touching the production of a substance out of the accidents which papistes imagine to remaine without subiectes in the eucharist is incredible Innocentius holdeth one opinion Aquinas two the one repugnant to the other Richardus another Caietane another Scotus another The twentieth article of dissention THe Church of Rome teacheth it to be a matter of faith to beleeve Christes bodie to be in every part when one of their consecrated hostes is broken in many peeces but their schoole-doctour Iohannes Maior saith it is a probleme The 21. article of Dissention TOuching the quantitie of bread and wine how much may bee consecrated at one masse there are three opinions amongest the papistes Bonaventura holdeth one opinion Caietain another and the third is the common The 22. article of dissention COncerning the bread to be consecrated Albertus magnus holdeth that either wheat or barley bread will suffice Caietaine saith any bread what soever is vsed to be eaten in any countrie may be the bread of consecration 3 The thirde opinion holdeth that onely bread of wheat can suffice The 23. article of Dissention COnfirmation with the papistes is a sacrament and therefore can it not be omitted without sinne as Richardus Durandus and Sylvester affirme yet doe Aquinas and pope Adrian defend the contrarie The 24. article of Dissention IOannes Parisiensis affirmeth the substance of breade to be vnited to the bodie of Christ hipostatically Durande holdeth that the substance of bread is destroyed but the matter of bread abideth stil with Christs bodie Cardinal Caietain saith that nothing in the Gospel enforceth vs to vnderstand these words this is my bodie so grossely carnally as the papistes doe The councell of Trent avoucheth that the bread neither is annihilated neither abideth it stil in the sacrament quod qui potest capere capiat for if it neither abide in the sacrament neither is annihilated that is become nothing I would know what it is and where it abideth The 25. article of Dissention AQuinas and Caietanus affirme that the quantitie of a popish cōsecrate host may be corrupted naturallie Scotus saith that is impossible to everie naturall agent Iosephus Angles holdeth that a naturall agent may corrupt the whole quantitie by division of the partes thereof but neither by way of condensation neither by transemutation into another forme and that forsooth because the quantitie of popish sacrament is there without a subiect which subiect is the ordinarie obiect of everie naturall agent The 26. article of Dissention COncerning consecration of the chalice as the papists terme it Aquinas holdeth that all the wordes set downe in the romish missall are of the essence of the forme Alexander Alensis Bonaventura and Durandus affirme that more then the one halfe of the said words are meere extrinsecall and not of the essence thereof Scotus saith that the forme is not certainlie knowen vnto the Church of Rome and therefore none can be-secure but hee that pronounceth all the wordes Soto avoucheth that if the priest have intention to consecrate by the former words which Bonaventure Alensis Durand teach to be the forme then the saide priest consecrateth but committeth thereby
the spirit of man that is in him These are S Augustines owne words so plaine and effectuall against popish vnchristian foolish and execrable confession as nothing more needeth to be said therein The fifth Conclusion ALbeit Popish auricular confession be so magnified with Papistes that every one is commanded vnder paine of damnation to beleeve the same as instituted by Christ himselfe yet was it not an article of popish faith for the space of one thousand and five hundred yeeres after Christ. This conclusion because it is very important I shal desire thee gentle Reader to ponder deepely with me my discourse Iosephus Angles Valentinus a popish fryer and bishop of Bosana in the second tome of that worke which he dedicated to the Pope himselfe Sixtus Quintus hath these expresse words Ante concilium Later erat haereticum negare necessitatem confessionis negantes tamen non erant haeretici ratio est quia nondum erat ab ecclesia declaratum Before the councell of Lateran it was hereticall to denie the necessitie of confession but yet they were not heretikes that denied it The reason is because the Church of Rome had not yet declared it to be an article of faith Loe these words conteine effectually the exact proofe of this conclusion if they be well marked 1 We must therefore observe first that who soever beleeveth not stedfastly every decree of the Church of Rome in matters of faith is holden of that Church for an heretike 2 We must observe secondly that the councell of Lateran whereof this fryer speaketh was holden in time of Pope Iulius the second and Pope Leo the tenth that is 1500. yeeres after Christ. 3 VVe must observe thirdly that vntill fifteene hundred yeeres after Christ were expyred they that beleeved not popish auricular confession to be ordeined by Christ were no heretikes For so as you see this fryer teacheth and the Pope him selfe graunteth 4 VVe must observe fourthly that the Church of Rome hath no authoritie to coyne any new article of faith 5 VVe must observe fiftly that the Church of Rome hath no new revelations in matters of faith but the very same which it had in the Apostles time both which latter observations their owne deare Canus telleth vs in these words Omnia siquidem fidei dogmata ab Apostolis accepit ecclesia vel scripto vel verbo quoniam ij ministri fuere sermonis nee vllas in fide novas revelationes ecclesia habet For the Church received all doctrines of faith from the Apostles eyther by word or writing Because the Apostles were the ministers of the word neither hath the Church any new revelations in faith Now out of these observations which are evident it followeth necessarily that confession this day ought not to be an article of faith no not in the Church of Rome 1 For first during the time of fifteene hundred yeeres after Christ it was no article of faith in the Church of Rome 2 Secondly the Church of Rome can not make that an article of faith now which was no article of faith in the Apostles time 3 Thirdly the Church of Rome hath no new revelations in matters of Christian faith For so as you have heard hath their owne Melchior Canus avouched Neither will it helpe to say that auricular confession was an article of faith in the Apostles time but not then revealed to the Church For as Canus hath told vs plainly the Church receiveth no newe revelations of faith This doctrine is confirmed by their famous Cardinall Caietan who avoucheth two speciall grounds against popish auricular confession For first although Christ by his opinion instituted confession yet did he make it voluntarie and left it in mans election whether he would confesse or not confesse Againe he telleth vs that the manner of popish confession to wit to confesse secretly in the priests eare was not ordeined by our Saviour Christ. Out of which assertion I inferre a double conclusion against the Papistes The one that confession is not necessarie to salvation For that which is voluntarie as to be a Monke a Nunne a Priest a Iesuite is not necessarie to salvation as every papist graunteth but is as a counsell worke of supererogation The other that popish lawe vrging men to auricular confession is flat against Christs institution And thus I weene I have prooved this conclusion The sixt Conclusion IF Popish confession were ordeined by Christ as the papists falsely and grossely imagine yet would it followe by a necessarie consecution that every Pope should be in daunger of his salvation This conclusion may seeme somewhat strange but I proove the fame By popish doctrine every man and every woman of lawfull yeeres are bound vnder paine of damnation to the said confession and consequently the Pope beeing either man or at least woman as is thought of pope Iohn is strictly bound vnto the same Now syr how our Pope his holinesse shall come to confession and have absolution of his sinnes hoc opus hic labor est And that the reader may fully vnderstand the difficultie herein it is to be noted that no priest can absolve any person from his sinnes over whome he hath not superioritie and iurisdiction but his holines hath both the swords his power is above Kings and Emperiours and over him no mortall creature no not an Angel of heaven hath any iurisdiction at all as holdeth popish faith The Pope then being subiect to none must yet be absolved of some which some must haue iurisdiction over him standeth doubtles in great perplexitie and in no small danger of his saluation Let us therefore find some poore shift to helpe his holines if it may be What if we say that the Pope hath no mortal sinne so is not bound to popish absolution But alas all Popes are not Saints as is prooved and so some must perforce have absolution Let us say that he may absolue himselfe as well as he may graunt pardons to him selfe But alas that implyeth contradiction because so he remaining one and the same man should be both superiour and inferiour to himselfe superiour as he did absolve and inferiour as absolved Let vs say that he voluntarily submitteth himselfe and so receiueth absolution But alas so shall his holines still be inferiour to the silly priest because as S. Paul discourseth to the Hebrewes he that blesseth is greater then he that is blessed Let us say that the Pope giueth to the priest power ouer him for that time onely But alas that would be a rare and strange metamorphosis with an impossibilitie annexed therevnto For first by this meanes the simple priest should be Pope in time of absolution as having then greatest power upon earth Secondly after absolution he that was pope should cease to be pope and he that was not pope should without election or consecration be pope again Which is a thing impossible euen by popish proceeding Let vs say that some other
and do not conclude necessarilie For our faith is grounded vpon revelation made to the apostles and prophets who wrote the canonical scripture but not vpon revelation of anie other writers if anie were made vnto them Thus saith Aquinas Out of whose words I gather First that the authoritie brought from man is ever insufficient 2 I gather secondly that that ground whereupon we must build as vpon an vndoubted truth is onelie and solelie the authoritie of the scriptures 3 I gather thirdlie that mans reason may never be vsed to establish any point of doctrine 4 I gather fourthlie that the fathers are to be read reverentlie and their authorities to be vsed as probable reasons but not as necessarie demonstrations 5 I gather fiftlie that feined romish revelations are not authentical And consequentlie that all revelations divulged vnder the name of Saint Bridget and others are either meereillusions or of small force and which can yeeld no sound argument in matters of faith Victoria in verie briefe wordes vttereth this point effectuallie Licet in hoc omnes conveniant non est tamen mihi certum Although saith he all agree in this yet doe not I make it certaine Navarre singeth the same song in manie places whereof I will recite onelie one Tum quod fundamentum principale ipsius est quod communis tenet oppositum quodip sum etiam ipse assero sed non obstat quia a communi recedendum quum pro contraria est textus velratio cui non potest satis bene responderi Because also his principal ground is that the common opinion is to the contrarie which thing I my selfe also graunt But that is not of force for we must renounce the common opinion when there is either text or reason which can not be sufficientlie answered In fine their owne glosse in their decrees reiecteth saint Augustine roundlie in these words Cum enim salva sua pace Augustinus non bene opponit istis it a dormit avit hic Augustinus VVhere saint Augustine by his favour doth not well obiect against this and so Augustine here was a sleepe Loe when the fathers speake not placentia everie beggerlie popish glosse reiecteth them at pleasure And yet must wee vnder paine of excommunication admit their authoritie when they seeme to make for poperie albeit they speake never so flatlie against the holie scriptures yea their late councell of Lateran chargeth all preachers vnder paine of excommunication that they expound the scriptures according to the old doctors received in the church of Rome The Corollarie 1 FIrst therefore since the ancient fathers may erre and have also erred de facto 2 Secondlie since Saint Augustine admitteth the opinion of fathers no further then they agree with the scriptures 3 Thirdlie since that which is holden of the greater part of the fathers is often false and disagreeable to the truth 4 Fourthly since the papistes them-selves preferre the opinion of one before many Fiftly since Caietanus Canus Navarrus and others doe al roundly reiect the common opinion when it disliketh them 6 Sixtly since their owne glosse maketh no accompt of S. Augustine when he speaketh not placentia I conclude that it is a sufficient motive for me to renounce the romish religion as false erroneous and pernicious doctriue Thus much of the eight Motive The X. CHAP. Of Traditions vvritten and vnwritien THe Papistes beare the world in hand that many things necessarie for mans salvation are not conteined in the written worde and consequently that none can be saved but such as beleeve their unwritten traditions VVherein that trueth may plainly shewe it selfe after mine accustomed manner I put downe conclusions The first conclusion THe written worde or holy scripture conteineth in it selfe everie thing necessary for our salvation For proofe of this conclusion S. Paul writeth unto Timothie in this manner Quia ab infantia sacras literas nosti quae te possunt instruere ad salutem per fidem in Christo Ie su Because thou hast knowne the Scriptures from thy infancie which are able to instruct thee to salvation through faith in Christ Iesus Now if the scriptures be able so to instruct one as hee may thereby attaine his salvation it can not doubtlesse be denied with reason that euerie thing necessarie for mans salvation is conteined therein For which cause the Apostle addeth these wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The whole scripture is given by the inspiration of God and is profitable to doctrine to redargution to correction to instruction which is in righteousnesse that the man of God may be perfect prepared to everie good worke In which wordes the holie vessell of God Saint Paul confirmeth that which he said before to wit that the holie scripture is able of it selfe to instruct vs fullie vnto salvation And the Apostle declareth this by an argument drawen from the sufficient enumeration of those partes which are required vnto our salvation and withall he commendeth the scripture of the sufficient cause end and vse thereof The cause is in that he saith the scripture is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say given by the inspiration of God The vse is foure fold whereof the two former pertaine to doctrine the two latter to life and manners 1 For first it is profitable to the doctrine of faith and holie obedience 2 Secondlie to the refutation of errors contradictions and false opinions 3 Thirdlie for the correction of abuses as wel publique as private 4 Fourthlie for instruction vnto righteousnes that is to leade a godlie and holie life The end is that the man of God to wit hee that is the true worshipper of God may be sounde perfect and most absolute furnished in ail kinde of goodnes which being so we must needes confesse if we will not obstinatelie denie the manifest truth that the scriptures containe all thinges necessarie for christian doctrine and for the full accomplishment of eternall life Neither will it helpe the papistes to answere as their wonted maner is that the greek vvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth everie not all so as the Apostle should say not the whole scripture but everie scripture For first everie scripture is not so copious or fruitfull as it can afford vs all those goodlie affects which saint Paul here rehearseth Againe the selfe same greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is vsed for the whole by saint Paules owne interpretation in another place of holie scripture where he hath these expresse words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And if I have all and the whole miraculous faith so that I can remove mountaines but have not love I am nothing In which place the papistes can not possiblie interprete the selfe same greeke word though they would never so gladlie but for all the whole because otherwise the sense would be most absurd as which would prove saint Paul to speake of everie kinde of faith and consequentlie of