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
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
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
temeritate culpari I neither can nor dare denie but as in our auncestors so in my workes also are manie thinges which may iustly and without all temeritie be reproved yea the same saint Augustine opposeth only saint Pauls testimonie against all the writers Saint Hierome could alledge about the great controversie where saint Peter was reproved of saint Paul By which testimonie it is very plaine that S. Augustine did reverence the old writers but yet did think them men and to have their errors therefore would be not admit for truth what soever they wrote but only that which he fouÌ„d to be consonaÌ„t to the holie scriptures And because my L. of Roch. is so highly renowmed in the church of Rome he shal make an end of this conclusion where he writeth in this maner Nec Augustini nec Hieronimi nec alterius cuinslibet auctoris doctrinae sic ecclesia subscripsit quin ipsi locis aliquot ab ijs lice at dissentire nam in nonnullis ipsilocis se plane monstrarunt homines esse atque nonnunquam aberrasse sequitur quo fit vt tametsi propter aliquas humanas hallucinationes de multis quae dicti patre in commentarijs suis reliquerunt dubitare liceat sanctitatem tamen eorum haud licet in dubium revocare The church of Rome hath not so subscribed to the doctrine either of Augustine or of Hierome or of anie other writer but that we may dissent from their opinions in some places For themselves haue in certaine places shewed plainlie that they were men and wanted not their errours VVherefore albeit by reason of humaine frailtie we may lawfullie doubt of manie thinges which the said fathers have left behind them in their bookes yet may we not now call their holinesse into question In which wordes our great popish bishop teacheth vs three documents 1 First that their church giveth everie one libertie to dissent from Augustine Hierome and other writers whosoever 2 Secondlie that the fathers have plainlie declared themselves to be men and to haue had their imperfections accordinglie 3 Thirdlie that manie errours are to be found in the commentaries of the fathers So then our bishop is of my opinion and so also should the rest be if they would be constant in their owne doctrine which is published to the view of the world The 3. Conclusion NOt that which the greater part of the fathers or moe voices agree vnto is alwaies the vndoubted truth but often times that which the lesser part and fewer persons doe affirme For the proofe hereof Melchior Canus writeth thus Scimus frequenter vsu venire vt maior pars vincat meliorem scimus non ea semper esse optima quae placent pluribus scimus in rebus quae ad doctrinam pertinent sapientum sensum esse praeferendum sapientes sunt paucissimi cum stultorum infinitus sit numerus VVee know it often chaunceth so that the greater part prevaileth against the better vve know that those thinges are not ever the best which please the most we know that in matters of doctrine the iudge ment of the wise ought to be followed for wise men bee few and fooles infinite Iosephus Angles Thomas Aquinas and Petrus Lombardus affirme it to be the opinion of the old fathers of Basilius of Ambrosius of Chrisostomus of Hieronimus of Eusebius of Damascenus of Gregorius and of others that the world was created in 6. naturall daies successivelie as Moises recordeth the same yet this notwithstanding saint Augustine holdeth opinion against them all and saith that the 6. daies mentioned by Moises were metaphoricall not natural Moises dividing those things which were made by parts for the better capacitie of the rude and ignorant people to whom he spake which opinion of one onelie Augustine was ever preferred in the church as testifyeth Melchior Canus in these wordes At communis hic sanctorum consensus nullum argumentum certum theologis subministrat quin vnius Aug. opinio caeteris omnibus adversa probabilis semper in ecclesia est habita But this common consent of the holie fathers doth not yeeld any found argument to devines for the opinion of one onelie Augustine repugnant to the rest was ever thought probable in the church All the old writers Augustinus Ambrosius Chrisostomus Remigius Eusebius Maximus Beda Anselmus Bernardus Erhardus Bernardinus Bona ventura Thomas Hugo and all the rest without exception affirme vniformelie citing expresse textes of scripture for their opinion that the blessed virgin Marie was conceived in originall sinne yet doth the late hatched nest of Iesuits and sundrie other papistes avouche this day the contrarie for the truth Therefore saith their owne archbishop and greate canonist Panormitanus that we ought at all times to give more credite to one onelie prelate whosoever alledging the scriptures then to the resolution of the pope himselfe or of his counceil not grounded vpon the said scriptures The 4. Conclusion THe papistes themselues doe often reiect the generall and common opinion and follow their owne private iudgements never remeÌ„bring or litle regarding that they condemne the like in others This writeth their owne Melchior Canus Vbi ego si Thomistae omnes cum Scotistis existant sicum antiquis iuniores vellent contra me pugnare tamen superior sim necesse est non enim vt nonnulli putant omnia sunt in Theologorum auctoritate wherin though all the Thomistes stand with the Scotistes though the old writers with the yong fight against me yet shall I of necessity have the vpper hand ouer theÌ„ For al things rest not as some do think in the authoritie of divines Their owne Cardinal Caietain notwithstanding his zealous affection towards poperie his owne popish estate did for all that freelie acknowledge the truth in this point in so much that he preferreth a sense newly perceived but grounded vpon the scriptures before the old received opinioÌ„ of how many fathers so ever whose words because they are worthie the hearing and reading I wil alledge at large Thus doth he write Super quinque libris Mosis iuxta sesum literalem novumque scripturae sensum quandoque illaturus sub sâ—matris ecclesiae aec apostolicae sedis censura rogo lectores omnes ne precipites detestentur aliquid sed librent omnia apud sacram scripturam apudfidei christianae veritatem apud Catholicae ecclesiae documenta ac mores siquando occurrerit novus sensus textui consonus nec a sacra scriptura nec ab ecclesiae doctrina dissomus quamvis a torrente doctorum sacrorum alienus aequos se prebeant censores meminerint ius suum vni cuique tribuere solis scripturae sacrae authoribus reservata est authoritas haec vt ideo credamus sic esse quodipsiita scripserunt nullus itaque detestetur novum sacrae scripturae sensum ex hoc quod dissonat a priscis doctoribus sed scrutetur per spicacius textum ac
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
THOMAS BELS MOTIVES CONCERNING ROMISH FAITH AND RELIGION Exod. cap. 8. vers 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Printed by Iohn Legate printer to the Vniversitie of Cambridge 1593. And are to be sold at the signe of the Sunne in Paules Churchyard in London TO THE RIGHT HONOVRABLE MY very good Lordes the Lordes of her MaIESTIES MOST HONOVRABLE PRIVIE COVNSELL IF Tertullian right honourable erred montanizing if Cyprian rebaptizing if Origen corporizing if Nazianzen angelizing if Eusebius arrianizing if Hieronymus monogamizing if Ambrose millenizing if S. Paul gentilizing if Augustine retracted many things if Aquinas Navarrus Victoria and many others best learned papists haue often changed their opinions if all this I say be true as true it is indeed it will not I trust for it can not iustly I wote be imputed as blame-worthy that I vpon better advise submit my selfe to my vndoubted Soveraigne most gracious and bountifull Queene Elizabetb that I recognize mine errours that Ireclaime my former vnsoundly conceived opinions as best learned writers have done before me Which alteration he hath mercifully and wonderfully wrought in me qui attingit à fine ad finem fortiter disponit omnia suaviter Our mercifull God I meane who hath of late revealed in time that which in his eternall purpose he ordained before the worlde was made For our good God who according to his common course of proceeding directeth things inferiour by superiour and vseth humane meanes in producing visible externall effects first inclined my heart to peruse more seriously some learned papists before studied and that done to provide and revolve other most renowmed papists which before I had neither read nor seene By meanes whereof God illuminating mine vnderstanding I haue by litle and little perceived the popes owne doctours to impugne his Romish religion and so detested all popish faction As who at this houre God be thanked for it beholde as in a glasse of christall the false erroneous and execrable doctrine of the Church of Rome And because omne bonum est sui diffusivum as saith Areopagita neither can I with safe conscience hide that light vnder abushell which God of his great mercy hath bestowedon me no doubt as well for the benefite of others as of my selfe I haue thought it worth the labour to set downe my chiefest motives by which and through which next vnder God I was perswade to renounce the Romish faith and religion as who per swade my selfe constantly that what soever papist in the whole world shall with an indifferent iudgement peruse the same having are solved mind to embrace the truth when it appeareth that selfe same papist will vtterly renounce with me the false erroneous execrable doctrine of the Church of Rome For I will proove the saide Romish doctrine by Gods holy assistance to be of such qualitie as is already said not onely by scriptures authorities and reasons though such proofes I purpose to vse but which is most forceable against papistes by the evident testimonies of best learned papists and who are of best account even in the Church of Rome And consequently that great learned men of all ages since popery began yea in the very altitude of popedome and in the Church of Rome have approoved holden and defended weighty and important points of doctrine contrary to the doctrine of the Church of Rome Which thing so soone as I once vnderstood my mind and will was by and by alienated from the Church of Rome This rare methodicall discourse my right honourable good Lordes all as in which papistry is effectually confuted and confounded by papistry it selfe I have presumed to dedicate vnto your honours for two especiall consider ations First that so I might exhibite some signe of a gratefull and dutifull mind for your Lordships most honourable countenances and rare great good willes towards me Secondly because this my discourse will not want many potent and mightie adversaries and so stand need of honourable wise and grave patrons for the honest and lawfull approbation of the same The Almighty graunt vnto your Lordships many ioyfull and happy yeres with much increase of zeale in true religion to his eternall glory the faithfull service of her Maiestie and the common good of our native countrey most noble England Amen From Cambridge the third of November 1593. Your Lordships in all dutifull manner THOMAS BELL. The Preface generall to the Christian Reader ALbeit I will not now dispute whether the Bishops of Rome be that Antichrist of whome the Apostle speaketh to the Thessalonians or no notwithstanding the affirmative be the iudgement of sundry great learned men yet dare I and doe I boldly avouch that Bishops of Rome have for many yeres past bene the precursors and fore-runners of that very Antichrist whereof mention is alreadie made which to hold and thinke many weightie and important reasons have mooved me For first who but Antichrist or his precursor will either ascribe or suffer to be ascribed unto him such power of maiestie and titles of Deietic as are proper and peculiar to God aloue And yet is this to be verified of the pope undoubtedlie by the popes owne doctrine and his popish doctors The pope if we will beleeve him telleth us that God when he instituted two great lights in the firmament to wit the Sunne and the Moone signified thereby the autoritie of popes and of kings giving us to understand that the pope is as farre above a king in authoritie as is the Sunne above the Moone in excellencie yea he addeth further that Kings and Emperors have no power to draw the sword against popish bishops priestes as who forsooth are not subiect to their iurisdiction And least I should be thought to father untruthes upon the pope I will which is my wonted manner throughout my whole booke alledge his owne wordes which are these Ad firmamentum coeli hoc est universalis ecclesiae fecit Deus duo magna luminaria id est duas instituit dignitates quae sunt Pontificalis autoritas Regalis potestas sed illa quae praeest diebus id est spiritualibus maior est quae vero carnalibus minor ut quanta est inter solem lunam tanta inter Pontifices Reges differentia cognoscatur To the firmament of heaven that is of the universall Church God made two great lightes to wit ordeined two great dignities which are the authoritie of the Pope and the power of the King but that power which ruleth spiritual things is greater and that which ruleth things carnal is lesser that so great difference may be knowen betweene Popes and kings as is betweene the sunne and the moone The popish glosse in the same place setteth downe precisely how farre the King is inferiour to the Pope in these words Restat ut Pontificalis dignitas quadragesies septies sit maior regali dignitate It therefore remaineth that the pontificality of the Pope is seven fourtie
Pope verie sharplie both of pride and ignorance read the third chapter and last conclusion The 6. Preamble ALl the Apostles had not onely the same povver and auctoritie but iurisdiction also as vvholly largely effectually and in all respectes as Peter had Read the sixt chapter and first conclusion The 7. Preamble POpish purgatorie vvas invented by Popes and Popish parasites neither vvas it ever admitted liked or beleeved of the greeke church vntil this day Read the 7. chapter and 2. conclusion and here I vvill alleage the verie vvordes of our Roffensis sometime bishop of Rochester a man so renovvmed not in England onely but through out the vvorld amongst papists as his vvords may carie credit sufficient vvith them thus he vvriteth I vvil not alter or change one vvord Sed graecis adhunc vsque diē non est creditū purgatoriū esse legat qui velit Graecorum veterum commentarios nullum quantum opinor aut quam rarissimum de purgatorio sermonem inveniet sedneque latini simul omnes ac sensim huius rei veritatem conceperunt paulo post nō absque maxima sancti spiritus dispensatione factum est quod post tot annorum curricula purgatorij fides indulgentiarum vsus ab Orthodoxis generatim sit receptus quumdiis nulla fuer at de purgatorio cura nemo quaesivit indulgentias nam ex illo pendet omnis indulgentiarum existimatio si tollas purgatorium quorsum indulgentijs opus erit his enim si nullum fuerit purgatorium nihil indigebimus contemplantes igitur aliquandiu purgatorium incognitum fuisse deinde quibusdam pedetentim partim ex revelationibus partim ex scripturis fuisse creditum atque ita tandem generatim eius fidem ab orthodoxa ecclesia fuisse receptissimam facillime rationem aliquam indulgentiarum intelligimus quum itaque purgatorium tam sero cognitum ac receptum ecclesiae fuerit vniversae quis iam de indulgentijs mirari potest quod in principio nascentis ecclesiae nullus fuerat earum vsus caeperunt igitur indulgentiae postquam ad purgatorij cruciatus aliquandiu trepidatum er at The Greekes to this day do not beleeue that there is a purgatorie read vvho vvil the commentaries of the auncient Grecians and he shal find either verie seldome mention of purgatorie or none at all for neither did the Latine Church conceive the veritie of this matter at one time but by leisure neither vvas it done vvithout the great dispensation of the holy ghost that after so manie yeares Catholikes both beleeved purgatorie and received the vse of pardons generallie so long as there vvas no care of purgatorie no mā sought for pardons for of it dependeth all the estimation that vve have of pardons if thou take avvay purgatorie to vvhat end shall vve neede pardons for if their be no purgatorie vve shall neede no pardons considering therfore hovv long purgatorie vvas vnknown then that it vvas beleeved of some by litle and litle partly by revelations and partly by the Scriptures and so at the last beleeved generally of the vvhole church vve do easilie vnderstand the cause of perdons since therefore purgatorie vvas so lately knovven and received of the vniversal church vvho can novv admire pardons that there vvas no vse of them in the primitiue Church pardons therefore began after the people stood in some feare of purgatory these are the vvords of this popish bishop vvhich vvordes if they be vvel marked vvith all the circumstances are able vvithout more adoe to persvvade anie man to detest the Romish religion for vvhich cause I have alleaged them at large 1 First therefore vvee learne here that the greeke church never beleeved purgatorie to this day 2 Secondly that the Latine church and church of Rome did not beleeve the said purgatorie for manie hundreds of yeares after S. Peters death vvhose successor the pope boasteth himself to be 3 Thirdlie that this purgatorie vvas not beleeved of all the latine church at one and the same time but by litle and litle vvhere note by the vvay that poperie crept into the church by litle and litle not all at one time vvhich is a point that galleth the papistes more then a litle I vveene 4 Fourthly that purgatorie vvas beleeved in the latter daies by speciall revelation of the holie ghost 5 Fiftlie that pardons came not vp till purgatorie vvas found out for in purgatorie resteth the life of pardons as vvhich there being no purgatorie are not worth a straw 6 Sixtly that purgatorie vvas a long time vnknovven 7 Seventhly that purgatorie could not be found in the scriptures of a long time 8 Eightlie that it vvas not vvholie found out by the scriptures but partlie by revelations 9 Ninthly that pardons vvere not heard of or knovven to the primitive church 10 Tenthly that then pardons began when men began to feare the paines of purgatorie Behold novv gentle reader vvhat a vvorthie fisher vvas my popish Lord of Rochester hee hath caught vvith his net at one draughtten goodly fishes that is to say ten vvorthy observations for Christian aedification Further then this out of the seventh and eight observations I gather three special documents by a necessarie and irrefragable consecution First that the second booke of the Machabees is not Canonical or penned by the holie ghost For if that booke vvere of canonicall authoritie vvhich the papistes purgatorie could not but haue bene knovven so soon as that booke vvas knovvn vvhich yet Roffensis denieth The reason is evidēt because purgatorie is verie effectuallie plainlie conteined therin Secondlie that the Church of Rome for of that church speaketh the Bishop reputeth the vvorkes of God vnperfect albeit Moyses avoucheth the contrarie Dei inquit perfecta sunt opera The vvorkes of God saith he are perfect I prooue this because as the Bishop saith the scriptures made purgatorie knovven to the church but vnperfectlie yet the truth is that if God make purgatorie knovven by the scriptures then purgatorie is made knovven perfectlie by them or else Gods vvorks that is the holie scriptures must be vnperfect but I vvil rather beleeue Moyses the holie prophet of God then my lord our fisher though the popes canonized martir Thirdlie this Bishop for this his doctrine must either come againe to retract his opinion or else wil he nil he condemne the pope and church of Rome This I wil proove by a most plaine and evident demonstration For the better vnderstanding vvherof I shal desire the gentle reader to observe three thinges vvith me First that the church of Rome preacheth novv and did in this Bishops time that the bookes of Machabees are canonicall scripture and penned by the holie ghost Secondlie that the church of Rome neither beleeued nor knevv purgatorie for manie years together after the receite of holie scripture and these bookes of Machabees Thirdlie that purgatorie is effectuallie and plainely conteined in the second booke of Machabees by popish
or bishops of Rome seduced Gods people manie and sundrie waies but neuer more groslie infatuated or bewitched them then by their ridiculous mōstruous and execrable pardons as which are foolish vncertaine absurd new and the deadlie woundes of all popish doctrine For plaine and evident demonstration of this assertion I put downe these conclusions following The first Conclusion THe popes pardons are too too foolish as which are repugnant to common sense and reason My proofe standeth thus all relaxations beeing larger then any man liuing or dead doth or can need are too too foolish but the popes pardons are such ergo the popes pardons are to to foolish The consequence is good and the consequent directly and truelie inferred vpon the premisses as which is in prima figura and modo darij as the Logicians terme it the proposition is so euident as none can or will denie the same so the difficultie resteth onely in the assumption vvhich I proue three seuerall waies First by the huge and infinite numbers of pardons hanged vp in pardoning tables at the pillars of euerie church for the most part in Rome which not onelie my selfe haue seene and read but manie thousand besides me Secondlie by pardons conteining manie thousand yeares expressely set downe in olde English primars vvhereof the papistes seeme novv at length so ashamed that the like is not to be found in the nevv tridentine primars Thirdly by a litle pamphlet of the marueilous things of Rome which is commonlie to be sold euerie where one of vvhich I brought from thence my selfe and haue at this houre For in all these three pardons are graunted prodigallie I would say charitably for manie thousands of yeares yea in the litle romish pamphlet to omitte other churches are graunted euerie day to S Iohn Euangelistes church 6048. yeares of pardon Novv least any be so sottish as to imagine that a man can neede so manie yeares of pardon that I vvill disprooue sundrie vvaies First because it is against the holy scripture that any man should liue so long 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The daies of our yeares in thē 70. and if they be of strēgth 80. yeares vvhich vvords saint Hierome glosseth in this maner Vbi sunt mille anni in feptuaginta annis contracti sumus si autem multum octoginta Si autem plus vixerimus i am non est vita sed mors VVhere are the thousand yeares that they liued of old vve are novv brought to seaventie yeares and if vve endure long to eightie but if vve liue longer then is it not life but death 2 Secondlie because no man can abide so long in purgatorie And least some papist replie and say that one may be so long in purgatorie I vvill prove mine assertion by the best popish doctors Bellarminus in his defense of the pope thinketh that opinion verie probable vvhich holdeth that the vvorld shall not henceforth endure aboue 400. yeares at the most And of his opinion are great learned men Ireneus Iustinus Lactantius and others yea Saint Augustine and S. Hierome are not dissonant from that supposition the Thalmudistes likevvise had a prophesy of Elias as they say that the world should continue 6000. yeares to vvit 2000. before the lavv 2000. in the lavv and 2000. after the lavv that is from Christes incarnation vntill the second aduent or doomesday Dominicus Soto cōmenting vpon the maister of sentences holdeth as a stable and constant ground that no soule in purgatorie abideth the paines thereof aboue ten yeares and doubtles if the popes pardons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvere of force So to his opinion could not be false the reason therof is evident because all that vvill may vpon small sute if not vvithout sute haue not only for themselves but for their friendes also so many thousands of pardons as they shall desire vvhich liberalitie in pardoning pope Gregorie bestovved on our disloyal captaine Stukeley vvhen he imploied him to invade his naturall countrey England but as the pardons vvere counterfaite and Stukeleys heart disloiall so vvas the Popes intention frustrate and Stukeley revvarded accordingly that is iustly slaine for his proud attempt vvhile my selfe vvas at Rome The 2. Conclusion THe vertue and efficacie of Popes pardons is so vncertaine and doubtfull and that euen amongest the greatest popish doctors as themselves can not tel vvhat in the vvorld to say or thinke therof This conclusion I proue thus Angelus de Clauasio a famous canonist and religious Frier reciteth 6. severall and dissonant opinions concerning the vertue of pardons and after hee hath confuted them all he setteth dovvne the seaventh for his ovvne and the best vvhich as hee sayth is true it is therefore no doubt substantiall as shortlie shall bee seene The first opinion saith our holie Frier holdeth that the Popes pardons onely remit that punishment which God appointeth to be imposed in another worlde for a supplie unto those who have done penance onely according to the Canons but doeth in no case remit that penance which is imposed and taxed by the Canons The second opinion holdeth that the Pardons onely forgive that penance which is taxed by the law and penitentiall Canons but not that paine which Gods justice appointeth to be imposed The third opinion holdeth that Pardons forgive paine due for sinne aswell before God as before his Church but this opinion addeth a clause so sharpe as our holy Father doeth not brooke it to wit that the Pope is bound to do penance for that person whome he pardoneth The fourth opinion holdeth that the paine of hell is partly remitted by the Popes pardons as which becommeth thereby more tollerable The fift opinion holdeth that that penance onely is pardoned which the partie omitted of negligence not of purpose or contempt The sixt opinion holdeth that the Popes pardons remit not onely penance imposed by the Priest but that also which is taxed of God marrie this opinion hath one limitation which forsooth is this that the Priest must be content therewith or else the Pope can not worke his will The seventh opinion holdeth that Popish pardons forgive and are woorth so much as the wordes of the Pardons do sound that is to say if the Pardons containe an hundred thousand yeeres then the partie obteining such pardons at the Popes handes must have remission of so many yeeres Thus gentle Reader standeth the doctrine of Popish pardons amongst the greatest Doctors of that faction He that listeth to peruse the place quoted by me out of Angelus shall finde every thing as I have set it downe The rehearsall of the varietie and uncertaintie of these opinions is a most sufficient confutation of the same Sylvester Prieras a great Thomist and sometime Master of the sacred pallace reciteth three severall opinions and disliking them all setteth downe the fourth for the trueth Antoninus sometime the Arch-bishop of Florence alledgeth three opinions and scarce knoweth which of them he should preferre Bellarminus in
his written disputations abridged by Robert Persons his brother Iesuite defendeth and approoveth another opinion plaine opposite to all yet rehearsed and maketh in deede the Popes pardons not woorth a button which is the cause as I probably coniecture that the third and last part of his disputations is not permitted as yet to come abroade and either will never be published or wholly omitted or at least changed before it come abroad The Councell of Trent speaketh very slenderly and coldly of the Popes pardons The third Conclusion TO give pardons as the Pope doeth is a straunge and newe doctrine of a most damnable Religion which neither Christ nor his Apostles ever taught or practised This I will proove as I doe other things by the expresse testimonies of the Popes owne renowmed Doctors that so all the worlde may perceive and beholde Papistrie confuted and confounded by papistrie it selfe Sylvester reputed and as it were surnamed absolutus Theologus hath these verie wordes Indulgentia nobis per Scripturam minimè innotuit licet inducatur illud Apostoli si quid donavi vobis sednec per dicta antiquorum Doctorum sed modernorum The Popes pardons saith the Popes owne deare Doctor were never knowen to us by the Scriptures although some alleadge Saint Paul for that purpose neither were they knowen by the auncient Fathers but onely by late writers Antoninus in his first part hath the verie wordes alreadie cited and holdeth the selfe same opinion with fryer Sylvester Petrus Lombardus who with great diligence collected into one volume all worthie sentences of the auncient fathers and therefore was surnamed the Master of sentences maketh no mention of the Popes pardons at all as which he could not finde notwithstanding his painefull industrie imployed in that kinde of exercise For as Sylvester truly writeth the olde writers were not acquainted with any such thing The like may be said of S Cyprian S. Augustine S. Hierome Nazianzene and others of antiquitie for which cause Durand Caietain and sundrie other schoolemen affirme the popes manner of pardoning to be a newe thing in the Church of God Neither can Dominicus Soto deny the same indeede albeit he busieth him selfe more then a little in the Popes defence if it would be Yea the originall of popish pardoning is so very young as their famous martyr and bishop M. Fisher in his aunswere to M. Luthers articles was enforced to admit the newnesse and young age of the same and to yeeld this reason in defence thereof to wit that purgatorie was not so well knowne at that time to the Church as it is nowe which saying I weene is true indeede because purgatorie and pardous were not heard of in olde time and nowe onely knowen by vaine grosse and sensuall imaginations O worthie pardons O brave purgatorie O holy pope of Rome what stronge reasons what forcible arguments what grave authorities are alleadged in your behalfe Let us heare with attention the finall resolution hereof set down by Sylvester and Antoninus for their holy father the pope Quia inquiunt Ecclesia hoc facit servat credendum est ita esse Because the Church this doeth and thus observeth we must beleeve that it is so Loe a short and sweete conclusion as if they should say though we can proove the popes pardons neither by Scriptures nor by fathers nor by reasons yet must we beleeve them because the Church that is the pope saith so who can not erre which saying gentle Reader both hath bene and is the sole and onely foundation of all notorious Papistry The 4. Conclusion THE Popes manner of pardoning argueth aswell inordinate affection of filthie lucre as also want of charitie His want of charitie is prooved and convinced in that he can deliver as his religion teacheth all soules out of purgatorie with his word and neverthelesse suffereth them to abide most bitter torments so many yeeres in that affliction For the papistes holde that the paines of purgatorie are as great and painefull as be the torments of hell and that they differ accidentally in this only because the paines of purgatorie shall once have an ende but the paines of hell never Thus writeth Sylvester Prieras Sicut potest Papa liberare à poena peccatorum debita in hoc mundo omnes qui sunt in mundo si faciant quod mandat etiamsi essent millies plures quà m sunt it a liberare potest omnes qui sunt in purgatorio siquis pro eis faciat quod iubet As the Pope can deliver al in this world from paine due for sinne in this world if they doe that which he appointeth though they were thousands more then they be even so can he deliver all that are in purgatorie if any doe that for them which he commandeth and lest any man should thinke that impossible or a verie difficult matter which the Pope requireth to be done Sylvester in another place telleth us that it is a thing most easie These be his wordes Indulgentiae simplicitèr tantum valent quantum praedicantur modò exparte dantis sit autoritas ex parte recipientis charitas ex parte causae pietas Pardons are simply worth so much as they are preached so there be autoritie in the giver charity in the receiver piety in the cause or motive But so it is that the souls in purgatory be in charity by popish confession for else they could not be out of hel and that the pope hath authoritie as also that he graunteth his Pardons for good and godly causes I suppose no Papist will denie if they doe my argument is the stronger and my selfe shall easily agree there to Bartholomaeus Fumus confirmeth this point when he thus writeth Papa posset liberare omnes animas Purgatorij etiamsiplures essent si quis pro eis faceret quod iuberet peccaret tamen indiscretè concedendo The Pope could set at libertie all the soules of Purgatorie though never so many if any would doe that for them which he appointed marrie he should sinne by his undiscreete pardoning And the popish schole-doctor Viguerius proceedeth further and avowcheth it to be neither inconvenient nor against the justice of God these are his expresse wordes Nec est inconveniens quòd Papa Purgatorium posset evacuare non enim per hoc aliquid detraheretur Divinae iustitiae Neither is it inconvenient that the Pope can harrowe hell for that doeth nothing derogate from the iustice of God Nowe to say that he can this doe but yet doeth it not to keepe him selfe from sinne is altogether vaine and frivolous For first he should no more sinne in delivering all then he doeth in setting one onely at libertie as is alreadie prooved by Sylvester and Viguerius Againe plenarie Pardons are so common at the houre of death as none that either have friendes or money are or can be destitute thereof which yet is a poynt more undiscreete then the other by their owne
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
sheepe So then that text of Scripture which with the Papists is the foundation of popish primacie to wit Feede my sheepe maketh no more for Peters superioritie then it doth for the supremacie of other Apostles For as you have heard out of S. Augustine it was as well spoken to all as to Peter Yea the grosse imagination of papists concerning the building of the Church vpon Peter is lively and evidently confuted of S. Augustine in an other place where he thus writeth Tu es inquit Petrus super hanc Petram quam confessus es super hanc Petram quam cognovisti dicens tu es Christus filius dei vivi aedificabo Ecclesiam meam id est super meipsum filium dei vivi aedificabo Ecclesiam meam super me aedificabo te non me super te Thou art Peter saith Christ and vpon this rocke which thou hast confessed vpon this rocke which thou hast acknowledged saying Thou art Christ the Sonne of the living God will I build my Church that is vpon my selfe the Sonne of the living God will I build my Church I will builde thee vpon my selfe but not my selfe vpon thee Marke well these wordes gentle Reader with the other last rehearsed out of Saint Augustine and doubtlesse if plaine and manifest exposition of the Scripture will content thy minde thou canst not but nowe have thy desire The great generall Councell of Constantinople maketh the Church of Constantinople equall in Ecclesiasticall iurisdiction with the Church of Rome These be the words Renovantes quae à s. patribus 150. qui in hac regia vrbe convenerunt à 630. qui Chalcedone convenerunt constituta sunt decernimus vt thronus Constantinop aequalia privilegia cum antiquae Romae throno obtineat in Ecclesiasticis negotijs vt illa emine at secundus post illam existens We renewing the Canons which were set downe by the 150. holy fathers assembled in this royal citie by the 630. fathers gathered together in Chalcedon doe define that the See of Constantinople have equall priviledges with the See of old Rome and that it excell as Rome in Ecclesiasticall affaires beeing the second after Rome And long before all this that famous Councell of Nice distributing circuits and assigning determinate iurisdictions to the Patriarchall seates appointed to the Church of Rome prefixed limits as to the rest These be the wordes Mos antiquus perduret in Egypto vel Lybia Pentapoli vt Alexandrinus Episcopus horum omnium habeat potestatem quoniam quidem Episcopo Rom. parilis mos est Let the olde custome continue in Egypt or Lybia and Pentapolis that the Bishop of Alexandria may have power over them all because like custome hath the Bishop of Rome Which Canon is reported in the Councell of Carthage and there vttered in plaine tearmes Antiquiores obtineant qui apud Egyptum sunt Lybiam Pentapolin ita vt Alexandrinus Episcopus horum omnium exhibeat solicitudinem quia vrbis Romae Episcopo similis mos est similiter autem est circa Antiochiā in caeteris provincijs privilegia propria reserventur metrapolitanis Ecclesiis Let the auncient obteine which are at Egypt and Lybia and Pentapolis so that the Bishop of Alexandria may have the charge of them all because also the Bishop of Rome hath the like custome In like manner also let the proper priviledges be reserved to metropolitain Churches about Antioch and other Provinces By which wordes we see evidently that this auncient and famous Councell maketh no other account of the Church of Rome then it doeth of other Patriarchall seates Which Ruffinus himselfe though reputed a great Papist hath confessed bountifully in these wordes Vt apud Alexandriam vel in vrbe Roma vetusta consuetudo servetur vt vel ille Aegypti vel hic subvrbicarum Ecclesià rum sollicitudinem gerat That the old custome may continue and that the Bishop of Alexandria may have the charge of Egypt as the Bishop of Rome hath charge of the Churches nigh to Rome Loe in Ruffinus his dayes the Bishop of Rome had his iurisdiction limited which extended onely to certaine speciall Churches of Italie For which cause Saint Hierome a deare friend and great favourer of the Church of Rome confessed for all that the Bishop of Rome to be of no greater merite excellencie or auctoritie then other Bishops are as also that the custome of Rome could not over-rule other Churches These are S. Hieromes owne and expresse wordes Si auctoritas quaeritur orbis maior est vrbe vbicunque fuerit Episcopus sive Romae sive Eugubij sive Constantinopoli sive Rhegij sive Alexandriae sive Tanis eiusdem meriti eiusdem est sacerdotij potentia divitiarum paupertatis humilitas vel sublimiorem vel inferiorem Epi scopum facit caeterùm omnes Apostolorum successores sunt Sed dicis quomodo Romae adtestimonium diaconi presbyter ordinatur quid mihi profers vnius vrbis consuetudinem If we looke for authoritie the world is greater then one citie Where so ever a bishop shall be whether at Rome or at Eugubium or at Constantinople or at Rhegium or at Alexandria or at Tanis he is of the same merite and of the same priesthoode The magnificence of riches the basenes of povertie doth make him higher or lower but all are the successours of the Apostles But thou wilt say how is a priest made at Rome by the testimonie of a Deacon why doest thou alleadge vnto me the custome of one onely citie Thus S. Hierome agreeth with Ruffinus Ruffinus with the Councell of Nice and the Councell of Nice with other Councels fathers Scriptures And all ioyntly conclude the equalitie of other Bishops and Churches with the Bishop and Church of Rome The second Conclusion ALL the Apostles received their vniversall power immediately from Christ and not from Peter at all and consequently their iurisdictions were no lesse ordinarie then Peters was This to be so though this day much impugned by the Papists prooveth a great popish Doctour Franciscus a Victoria in these words Omnem potestatem quam Apostoli habuerunt receperunt immediatè à Christo. All power which the Apostles had they received it immediately from Christ. And in an other place the said Victoria hath these words Lex iniusta Episcopi non obligat ergo nec Papae Antecedens est notū concessum ab omnibus consequentia videtur not a quia nō habet maiorem auctoritatem Papa adinferendum iniuriam quam Episcopus circa ea enim quae sunt sui officij in proprios subditos non minus potest quà m Papa The vniust law of the Bishop doth not binde a man ergo neither doth the vniust lawe of the Pope binde a man The antecedent is knowne and graunted of all and the consequence seemeth manifest because the Pope hath no more auctoritie to doe an iniurie then hath the Bishop For in those things
most excellent Maiestie that nowe is appointeth Bishops and Priests so king Iosaphat appointed Priestes and Levites so king Salomon appointed Sadock 2 Secondly as her Maiestie deposeth Priests so king Salomon deposed Abiathar 3 Thirdly as her Maiestie commandeth her Bishops in Englande to preach the Gospell to administer the Sacraments to reforme abuses and to execute censures Ecclesiasticall according to the Scriptures so commanded king Iosaphat his Priests in Ierusalem to decide all controversies arising about the lawe about commandements about ceremonies about iustifications and to teach his people their duetie therein 4 Fourthly as king Iosaphat appointed Amarias ruler in spiritual causes and Zabadias governour in secular affaires distinguishing their offices and limiting their iurisdictions so doth her Maiestie referre Ecclesiasticall affayres to her cleargie men and matters of state to her secular lords neither confounding their functions nor disabling their persons 5 Fiftly as King Iosaphat did neither beare the Arke nor burne incense nor offer vp sacrifice nor initiate his priests so neither doth her Maiestie preach the Gospell administer the Sacraments consecrate her Bishops or personally execute any Churchly function And therefore are the Iesuite Bellarmine his words most absurd when he saith Et iam reipsa Calvinistis in Anglia mulier quaedam est summus pontifex And nowe in very deede a woman is Pope of the Calvinists in Englande Hee might more probably have saide that a woman was once Pope to Romish Iesuits his brethren For so much he may read this day painted vpon the Church walles in Syenna which in the late repairing of that famous Church the Bishop would not suffer to be defaced albeit the Iesuits made such request vnto him I will omit to speake of king David king Iosias king Ezechias and others who all practised like iurisdiction in Ecclesiasticall affaires one onely text of the Scripture shalbe sufficient with popish glosses vpon the same Thus therefore is it written by the holy Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To thee to thee alone haue I sinned Where the gemination of to thee after the Hebrew manner and custome argueth the vehemencie of the subiection and gravitie of the trespasse that is David beeing king sinned onely to the king of all kings God him selfe Which Euthimius in his glosse vpon the same words confirmeth in this manner Tibi soli peccavi cum sim rex te solum commissorum à me scelerum iudicem habeam tibi soli peccasse videor hoc est tibi soli iudici subiicior caeterorum enim omniū ego dominus sum ob potentiam meam licere mihi videntur quaecunque libuerint To thee onely have I sinned because beeing a king and having thee onely iudge over my trespasses I seeme to haue sinned to thee only that is I am onely subiect to thee as to my iudge For I am lord over all others and in respect of my magnificence whatsoever doth please me seemeth to be lawfull for me Raynerius Snoygoudanus and divers others have set downe the like interpretation vpon this portion of Scripture The popish glosse vpon the same text hath these words Tibi soli quia rex omnibus superior tantum à deo puniendus est To thee onely because the king is above all men and can onely be punished of God Nicolaus Lyranus a man of no small account with the papists glosseth the said text in this manner Tibi solipeccavi scilicet tanquam iudici punire potenti peccaverat enim contra Vriam alios occasione huius interfectos tamen quia er at rex non habebat iudicem superiorem qui posset eum punire nisi Deum To thee onely have I sinned that is to say to thee onely as to the iudge and him that can punnish For he had no we sinned against Vrias and others whom he caused to be murdered by that occasion but because he was a King he had no superiour iudge that could punnish him save God alone What can be more plainly spoken for if none but God be superiour to the King if none but God can iudge the King if none but God cā punish the King all which the Popes owne doctours affirme then doubtles can not the Pope depose the King The King therefore by popish resolution is greater and above the Pope Yea which is wonderful Thomas Aquinas who is as it were the platforme and patterne or Idaea according to which the Popes of late yeares doe fashion and frame their lawes and whose doctrine is as the Gospell with the Papists doth confirme Lyra his exposition in these words Tibi soli peccavi dicit glossa quodrex non habèt hominem qui sua fact a diiudicet sed quantum ad vim directivam legis princeps subditur legi propria voluntate To thee onely have I sinned the glosse saith the King hath no man that can iudge his doings but yet touching the directive force of the lawe the Prince is subiect of his owne accord vnto the law Which Victoria vttereth wisely and learnedly in these words Leges latae à rep obligant omnes ergo etiam sifer antur à rege obligant ipsum regem confirmatur quia in aristocr atico principatu senatus consulta obligant ipsos senatores auctores illorum in populari regimine plebiscit a obligant ipsum populum ergo similiter leges regiae obligant ipsum regem licet sit voluntarium regi condere legem tamen non est in voluntate sua non obligari aut obligari sicut in pactis libere enim qui squis paciscitur pactis tamen tenetur Lawes which the common-weale maketh binde all therefore if the King make them they binde him also And it is confirmed because in the aristocraticall government the lawes of the senate binde the fenatours the auctors thereof and in popular regiment the decrees of the common people binde the people ergo in like manner the kings laws binde the king And although the king make lawes voluntarie yet is it not in his will to be bound or vnbound as in covenants for every one maketh covenants voluntarily and yet is every one bound by his covenants Ambrose who freeth Kings from all lawes made by man shall conclude this point Thus doth he write Qui tenentur legibus audent suum neg are peccatum de dignantur rogare indulgentiam quam petebat qui nullis tenebatur legibus humanis They that are bound to lawes dare denie their sinne and disdaine to aske forgivenesse which he desired that was bound to no law of man And againe he saith Rex vtique erat nullis ipse legibus tenebatur neque enim vllis adpoenam vocantur legibus tuti imperij potestate homini ergo non peccavit cui non tenebatur obnoxius He was in deede a king he was bound to no lawes for kings beeing free by the power of Empyre are not punnished by any lawes He therefore finned not to
est quodolim non erat vsque adeo ecclesiae notum purgatorium Imo Graecis inquit adhunc vsque diem non est creditum whereof the first reason is that in old time purgatorie was not so well knowen vnto the church yea saith he the Greekes do not to this day beleeue it And doubtlesse if there were anie purgatorie besides Christs passion the thiefe that lived wickedly to the last houre should have had his part therein who yet went incontinently to paradise as saith the holie scripture The third Conclusion AFter this life is neither place to merit demerit or satisfaction This conclusiō is proved out of Ecclesiasticus where it is writtē Ante obitum tuum operare iustitiam qui a non est apud inferos invenire cibum Before thy death worke iustice because there is no reliefe to be found among the dead Correspondent hereunto is this saying of Aquinas Dicendum quod mereri demereri pertinent ad statum viae vnde bona in viatoribus sunt meritoria mala vero demeritoria in beatis autem bona non sunt meritoria sed pertinentia ad eorum beatitudinis premium sic mala in damnatis non sunt demeritoria sed pertinent ad damnationis poenam we must answere that to merit demerit perteine to the state of the way wherefore good workes are meritorious to suche as be viatores and liue in this world and likewise euill workes demeritorious But in the saintes of heaven good vvorkes are not meritorious but appertaine to the reward of their beatitude And in like manner euill workes in the damned are not demeritorious but perteine to the paine of their damnation Dominicus Soto commenting vpon the maister of sentences holdeth the selfe same opinion For which cause saint Paul exhorteth vs to doe good dum tempus habemus while wee haue time This the preacher confirmeth in these words Viventes sciunt quod morientur mortui nesciunt quicquam non est eis amplius merces in oblivione enim est memoria eorum The living know that they must die and the dead know nothing at all neither haue they henceforth a rewarde for their memorie is forgotten Vppon which wordes saint Hierome hath this glosse Viventes metu mortis possunt bona operaperpetrare mortui uero nihil valent adid adijcere quod semel secum tulere de vita Sed dilectio eorum odium aemulatio omne quod in seculo habere potuerunt mortis finitur adventu nec iuste quippe possunt agere nec peccare nec virtutes adijcere nec vitia The living may doe good woorkes for feare of death but the dead can ad nothing to that which they once tooke with them out of this life Their loue also and their hatred their emulation and what soeuer they could haue in this world all is ended with death For they can neither doe well nor sinne neither addevice nor vertue All which Saint Cyprian comprised in these fewe golden words Quumistine excessum fuerit nullus iam locus paenitentiae est uullus satisfactionis effectus VVhen vve shall depart out of this life there will be no place to penance no effect of satisfaction Saint Augustine teacheth the course of Gods iustice to be such as wee must either attaine remission of our sinnes in this world or never to expect the same These are his wordes Morum porro corrigendorum uullus alius quam in hac vit a locus nā post hanc quisque idhabebit quod in hac sibimet conquisierit There is no other place but this life to reforme our manners For after this life everie one shall have that which hee purchased for himselfe in this life many other like sayinges the said holie father hath to the like effect and purpose which I now let passe with silence thinking that sufficient which is alreadie said hereof Most miserable therefore are the soules in popish purgatorie as who by popish doctrine can neither merite nor satisfie for their sinnes For if soules in purgatorie can satisfy or merit then can they also demerite because the selfe same reason holdeth in both alike and if they can demerite they can also sinne mortally and so perish eternallie contrarie to popish doctrine Again if any mercie can be found after this life the reason made by saint Paul to the Corinthians which was grounded vpon the chiefest misterie of our Christian faith is doubtlesse of no force at all to wit when hee concludeth of the faith vpon Christ his resurrection from the dead Thus standeth the Apostles discourse they that die in the faith of Christ are either saved or damned who if they be saved then is Christ risen againe and become a true saviour but if they be damned then doubtlesse is Christ not risen againe neither become a true saviour Now to confesse a thirde place where soules remaine neither saved or damned but in a perplexe manner that indeed may stand with popish doctrine but is flatte against Saint Paules discourse Againe to hold a third place doth overthrovv another of Saint Paules reasons when he affirmeth the being in this bodie to keepe the faithfull from Christ. For if popish purgatorie be admitted the soules suffering there shall be as well absent from Christes presence as when they were in Christes bodie But perhaps saint Paul knew not how to conclude his purpose or at least was not in love with papistrie Yet the papistes will say that it is verie common with the fathers to pray for the dead To this I say that in verie deede it cannot be denied but that sundrie of the fathers have both praied themselues for the dead and haue also approved the praiers of others to the like end But this will neither establish the popish purgatorie nor their manner of praying for the dead VVhich obiection because it seemeth to carrie a great maiestie with it and indeede seduceth many a one as which is plainly set downe in verie expresse termes in many places of the auncient writers I purpose a litle to stand vpon it nothing doubting but to satisfy the indifferent reader therewith through the power of God so he will yeeld attentiue eares vnto my words 1 I therefore say first as is proved elswhere in this treatise that what writer so euer affirmeth any doctrine contrarie to that which is taught in the holy scriptures he who soeuer he be must be reiected and his doctrine in that point contemned VVhich thing I doe not barely say but I haue prooved the same out of the doctrine of the fathers by the flat and expresse wordes of the fathers themselues peruse the ninth chapter of credit to be giuen to writers 2 I say secondly that it is a seemely good and godly maner to pray for the dead so our hearts bee rightly disposed and our praiers framed accordingly As for example when it is said of some friend departed out
the lawe eternall is that it is sinue to transgresse the rule And this is the common opinion as I haue proved out of Iosephus Angles Neither will it helpe the papistes to say as the Thomistes doe that veniall sins are praeter non contra legem besides the law but not against the law 1 First because saint Augustine defineth sinne generallie to be a gainst the law of God writing in this manner Peccatum est dictum vel factum vel concupitum contra legem aeternam dei Sinne is a saying or doing or coveting against Gods eternall lawe Secondly because as Iosephus Angles their owne doctor saith everie venial sinne is against right reason and to doe against right reason is to doe against the law of nature which commaundeth not to depart from the rule of right reason 3 Thirdly because we must give an accompt of euerie idle word in the general day of iudgement as Christ himselfe telleth vs for no-other end doubtlesse must this accompt be made but onely because everie idle word is against the law of God This the papistes can never denie and yet must they likewise confesse that idle wordes bee those sinnes which they tearme venialles and consequently that veniall sinnes be against the lawe of God Secondly that no mortall sinne can be forgiven in purgatorie is confessed of all papistes without contradiction Thus writeth Bellarminus Manet vltima sententia vera catholica purgatorium pro ijs tantum esse qui cum venialib culpis moriuntur rur sum pro illis qui decedunt cum reatupaenae culpis iam remissis The true and catholike opinion remaineth that purgatorie is only for those that die with veniall sinnes and againe for those that die with the guilt of sinne after their sinnes bee forgiven And with Bellarminus doe all other papistes agree that such as die in mortall sinne goe incontinently to hel Thirdly that sundrie having venial sinnes abide the paines of purgatorie appeareth by Bellarminus his wordes before alleaged and by Dominicus So to in these wordes Qui dixerit verbum contra spiritum sanctum nō remittetur ei in hoc seculo neque in futuro Vbi Gregorius lib. 4. di alogorum adnotavit aliqua leuia peccata remitti in futuro seculo per ignem purgationis He that shall blaspheme the holie Ghost shall neither be forgiven in this vvorld neither in the vvosld to come In vvhich place Gregorius pope of Rome noted certaine light sinnes to be forgiven in the world to come by the fire of purgation And their Aquinas saith thus Secundum enim quod peccata venialia sunt maioris vel minoris adhaerentiae vel gravitatis citius vel tardius per ignem purgantur For veniall sinnes are purged by fire sooner or latter according to their greater or lesser adherence or gravitie And for a full accomplishment of this conclusion Iosephus Angles vttereth the great perplexitie of papistes concerning this their purgative imagination These are his vvords Quo igitur modo remittuntur venialia in purgatorio varij sunt modi dicendi Scotus dicit in instanti mortis idest in primo non esse hominis propter merita quae homo habuit in vita Dur andus dicit remitti quoad culpam in purgatorio propter displicentiam quam habent illic animae venialium cum sint in charitate Soto asserit remitti quoad culpā in purgatorio propter actum chariiatis continuam patientiam quam dum cruciantur habent Hovv then are veniall sinnes forgiven in purgatorie diverse hold diversly Scotus saith they are forgiven in the instant of death that is vvhen man first beginneth not to be by reason of his merits in his life time Durand saith the fault is remitted in purgatorie for the displicence of venials vvhich the soules haue in that place and that because they be in charity Soto saith the sinne is remitted in purgatorie for the act of charitie and continuall patience vvhich they have in ther torments VVhom vvill not this discordant theologie vtterly dissvvade from papistrie The sixt Conclusion THe booke of Machabees which is the sole and onely foundation of popish purgatorie is of no force at all to establish the same This conclusion shalbe evidently prooved when I shall effectually disproove the authoritie of the said booke of Machabees wherewith many have a long time beene most miserably seduced Marke therefore my discourse herein To prove that the 2. book of Machabees out of which prayer and sacrifice for the dead and consequently purgatory is gathered is not Canonicall that is not penned by the assistance of the holy ghost I say first that it is not in the canon of the Hebrewes neither did the Iewes or Hebrewes at any time repute it as a part of holy divine scripture This S. Hierome witnesseth in these wordes Sicut ergo Iudith Tobiae Machabaeorum libros legit quidem Ecclesia sedinter Canonicas scripturas non recipit sic haec duo volumina legit ad aedificationem plebis non ad authoritatem Ecclesiasticorum dogmatum confirmandam As therefore the Church readeth the bookes of Iudith of Toby and of the Machabees but receiveth them not amongst the Canonicall scriptures so doth it read also these 2. volumes for edification of the people but not to confirme any Ecclesiasticall doctrine S. Cyprian hath the very same wordes in effect in Symb. expositione S. Augustine doth testifie the same when he thus writeth Hanc scripturam quae appellatur Machabaeorum non habent Iudaei sicut legem prophetas Psalmos quibus dominus testimonium perhibet tanquam testibus suis dicens oportebat impleri omnia quae scripta sunt in lege Prophetis in Psalmis de me Sedrecepta est ab Ecclesia non inutiliter si sobriè legatur vel audiatur maximè propter illos Machabaeos qui pro Dei lege sicut veri martyres à per secutoribus tam indigna atque horrenda perpessi sunt This scripture which is of the Machabees the Iewes repute not as they do the law the Prophets Psalmes to which the Lord gave testimonie as to his witnesses saying It behoved all things to be fulfilled which are written in the law in the Prophets and Psalmes of me but it is received of the Church not without profite if it bee read or heard soberly especially for those Machabees who for the lawe of God as true martyrs suffred of their persecutors so unworthy horrible torments And their owne deare fryer Bryton telleth vs that neither is it knowne who was the author of these bookes neither did the east Church ever receive them I say secondly that this second booke out of which purgatorie is collected was never in Hebrew and consequently never authenticall among the Iewes I say thirdly that many things found affirmed in the bookes of Machabees proove the same to be of no credit at
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
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
the scripture is perfect and most sufficient in everierespect These are his wordes Sedquaer at hic for sit an aliquis cumsit perfectus scriptur arum canon sibique adomnia satis superque sufficiat quid opus est vt ei sanctorum intelligentia iung atur auctoritas But some man happily here will demaund that since the canon of the scripture is perfect and most sufficient of it selfe to everie end and in everie respect what neede have wee to ioine with the same either the exposition or the authoritie of the fathers Thus saith Canus not denying the sufficiencie of the holie scripture but requiring the commentaries of the fathers for the better vnderstanding of the same whose opinion in that respect I doe not whollie dislike as is alreadie declared in the ninth chapter This being so it followeth by a necessarie consequent that neither yong nor old rich nor pore men nor women learned nor vnlearned ought to be debarred from reading of the scriptures which my doctrine was altogether practicall in the auncient and primitive church For confirmation whereof no greater testimonie can be had then the old vulgar translations of the bibles In which behalfe I savv verie latelie to my great comfort in the librarie of Emmanuell colledge in Cambridge an English Bible of such antiquitie as I could not vnderstand perfectlie the greater part of the wordes vvhich is an evident demonstration that bibles were in old time translated into the vulgar tongue so as the common people might reade them Thomas Aquinas whose person the church of Rome hath canonized for a saint and his doctrine for authenticall teacheth vs not to beleeue anie thing concerning God save that onelie vvhich is conteined in the scripture expresselie or at least significantlie These be his wordes Dicendum quod de deo dicere non debemus quod in sacrae scriptur a non invenitur velperverba velper sensum vve must answere that nothing is to bee verified of God which is not conteined in holie writ either expresselie or else in sense And in another place the same Aquinas saith thus Quicquid enim ille Christus de suis factis dictis nos legere voluit hoc scribendum illis tanquam suis manibus imperauit For vvhatsoeuer Christ vvould haue vs to reade of his doinges and sayinges that he commaunded his Apostles to vvrite as if hee had done it vvith his ovvne handes In vvhich vvords Aquinas avoucheth most plainlie that al things necessarie for our salvation are conteined in the scriptures For in Christes deedes are conteined his miracles his life his conversation in his sayings are conteined his preaching his teaching hic doctrine If then this be true as it is most true for the papistes neither can nor will denie Aquinas that whatsoever Christ vvould haue vs to knovv of his miracles of his life of his conversation of his preaching of his teaching of his doctrine the same is novv vvritten in the scriptures no man doubtlesse but he that vvill cum ratione insanire can denie all thinges necessarie for our salvation to be conteined in the holie scriptures vvith Aquinas agreeth their ovvne renovvmed professor and deare frier Franciscus Victoria vvhose vvordes are these Non est mihi certum licet omnes dicant quòdin scriptur a non continetur I doe not thinke it certaine albeit all vvriters say so because I can not find it in the scripture Againe in an other place he vvriteth in this maner Propter quas opiniones nullo modo debemus discedere a regula synceritate scriptur arum For vvhich opinions we must by no meanes depart from the rule and sinceritie of the scriptures I could say much more herein but nothing can be more effectuall against the papistes then to confute them by their ovvne approved doctors And my desire also is to avoide all superfluous words The second Conclusion ALL persons ought to read the scriptures diligentlie because out of them even the simplest of all may gather so much as shall bee necessarie for their salvation This I say against that popish ridiculous vnchristian and pestilent abuse in vvhich they deliver by vvay of tradition to the people the scriptures sacramentes and church service in a strange tongue to them vnknowen vvhich their vngodlie and intollerable dealing S. Chrisostome most sharplie reprooveth in manie places vvherof I vvill onelie alledge some fevv In his commentarie vpon Saint Paul he hath these vvordes Et vos itaque silectioni cum animi alacritate volueritis attendere nullo alio preterea opus habebitis verus enim est sermo Christi cum dicit quaerite invenietis pulsate aperietur verum quia plures exijs qui huc convenere liberorum educationem vxoris curam gubernandaeque domus in sesereceperunt atque ideo non sustinent totos se labori isti addicere saltem ad percipienda quae alij collegerunt excitamini tantum ijs quae dicuntur audiendis impendite diligentiae quantum colligendis pecunijs tametsi enim turpe sit non nisi tantum a vobis exigere tamen conenti erimus sivel tantum prestetis nam hinc innumera mala nata sunt quod scripturae ignorantur hinc erupit multa illa haere seon pernicies hinc vita dissoluta hinc inutiles labores quēadmodum enim qui luce ista privati sunt recta vtique non pergunt ita qui adradios divinarum scripturarum non respiciunt multa coguntur continuo delinquere vtpote in longe peioribus tenebris ambulantes quod ne nobis vsuveniat oculos ad spelndorem apostolicorum verborum aperiamus If therefore you vvil read the scriptures vvith alacritie of minde you shall neede no other helpe at all for Christes vvord is true vvhen he saith Seeke and yeee shall finde knocke and it shall bee opened vnto yov But for that manie of you are charged vvith vviues children and domestical regiment and so cannot vvhollie addict your selves to this stndie and yet at least be readie to heare vvhat others haue gathered and bestovv so much diligence in heering vvhat is said as you doe in scraping vvorldlie goods together for although it bee a shame to aske no more of you yet vvill I bee content if yee doe so much For this is the cause of infinite evils that you are ignorant in the scriptures From hence springeth the manifold mischiefe of heresies from hence dissolute life from hence vaine and vnprofitable labours For euen as they that are deprived of this light can not goe on the right way so they that doe not behold the beames of holie scripture are enforced incontinentlie to offend in many things as walking in farre greater darkenesse This is the censure of saint Chrysostome out of which I note 1 First that whosoeuer studieth the scriptures seriouslie and with alacritie shall finde therein and vnderstand so much as is necessarie for his salvation And consequently that our disholie father the pope debarreth
vs of the ordinarie meanes of our salvation when hee vppon paine of excommunication inhibiteth vs to reade the scriptures in our vulgar tongue vnlesse we have his licence and dispensation so to doe 3 I note secondly that if it be a shame for such as are charged with wives children and families only to heare sermons not to studye the scriptures vvithall much more is it a shame for others that bee more free not to read them diligently and greatest shame of al for a bishop to approve them that wil not so doe I note thirdlie that heresies dissolute life and all other evils proceede of ignorance and not reading the scriptures Againe the said Chrysostome in another place hath these vvordes Propterea obsecro vt subinde huc veniatis divinae scripturae lectionem diligenter auscultetis nec solum cum huc venitis sed domi divina biblia in manus sumite viilitatem in illis positam magno studio suscipite paulo post tantum igitur lucrum oro ne per negligentiam amittemus sed domi vacemus divinarum scripturarum lectiooni hic praesentes non in nugis invtilibus colloquijs temporis decoquamus I beseech you therefore that you come hither novv then and attend diligently the hearing of holie scripture neither onely when ye come hither but at home also take the holie bibles into your hands with great studie receive commoditie vvhich is in them conteined I pray you therefore let vs not negligently loose so great gaine but vvhen vve are at home let vs then apply our selues to read the holie scriptures and being here let vs not spende our time idlely vainly And in another place he speaketh in this maner Hoc igitur pacto si scripturas diligenter scrutari voluerimus salutem assequi poterimus sipenitus in eis ver sabimur doctrinam rectam vitam erudiemur Et paulo posi Non enim fieri potest vt qui Deum audiat alloquatur Deū assequatur vtilitatem sequitur vacemus ergo scripturis dilectissime et saltē evangelijs ea frequēter pertractemus By this maner then if we will search the scriptures diligentlie we shall attaine salvation if we shall be wholie conversant in them we shall be taught both right doctrine and good life For it can not bee but he shall get profite that both heareth and talketh with God Let vs therfore studie the scriptures my dearest and at the least let vs often read the holie gospels In and by which words as we see most evidentlie SaInt Chrysostome greatlie lamenteth that the people in his time were so negligent in reading the holie scriptures vvhat therefore would that holie father say if he lived in these our daies when the pope burneth such scriptures as the people vnderstand when the pope commaundeth all thinges to be done in strange tongues when the pope excommunicateth all lay persons be they never so well learned that reason in matters of their faith VVhat would he say if he heard priestes pronounce absolution in their popish sacrament of penance which neither the penitents nor the priestes themselves doe oftentimes vnderstand Nay what would he say if he were this day in romish churches where they doe not onely read their church-service in Latine but also Latine homilies or sermons vnto the vulgar sort which yet they teatme an exposition of the scripture VVhich thing is done in everie festivall day of nine Lessons in the tyme of Mattins In fine what would hee say if hee knew the rude vulgar sort commaunded to heare the gospell read in Latine and withall should see them listening with their eares least anie word should not be heard though impossible to bee vnderstood vvould he not and mighte hee not iustlie say with the holie Apostle that they were madde Ves doubtlesse Origen who lived above a thousand and three hundred yeares sithence doth not onelie exhort the people seriouslie to reade the scriprures but withall sheweth plainelie that in his time they were reade in the vulgar tongue These are his words Certe si non omnia possumus saltem ea quae nunc docentur in ecclesia vel quae recitantur memoriae commendemus Doubtlesse if we can not beare away all thinges conteined in the scriptures at the least let vs remēber those things which are taught read in the Church In which words he speaketh not onely of sermons but also of the gospels epistles praiers lessons and histories of the bible For sermons are conteined in the worde decentur which are preached and the rest in the word recitantur which are read or rehearsed And if such thinges had beene read in a strange tongue the vulgar sort could not haue committed them to memorie Saint Augustine doth not onely exhort to reade the scriptures but also giveth great encouragement thereto avouching that the scriptures may be vnderstood with all facilitie Magnifice igitur salubriter spiritus sanctus ita scriptur as sanctas modificavit vt locis apertioribus fami occurreret obscurioribus autem fastidia detergeret The holie ghost hath so magnificallie and healthfullie measured the holie scriptures that in the obscure places lothsomnes is taken away and with the places that be plaine and easie our hunger is satisfyed And his reason hereof followeth in these next wordes Nihil enim fere de illis obscuritatibus eruitur quod non plani ssime dictum alibi reperiatur For almost nothing is conteined in obscure places which is not most plainelie vttered in some other place so then by the testimonie of this holie father so auncient for antiquitie so holie for vertue so grave for auctoritie so profound for his iudgement so rare for his wit so renowmed for his learning that the papistes hitherto have admired his doctrine as an oracle from heaven the holie scriptures are easie to be vnderstood and whatsoever is obscurelie spoken in one place the same is plainlie told in another To conclude the practise of those godlie Christians of whom we reade in the Actes of the Apostles decideth this controversie sufficientlie as who beeing meere lay-men did notwithstanding studie the scriptures most seriouslie The 3. Conclusion TRaditions are to be examined by the holie scriptures the true touchstone of veritie and to be admitted when they are found consonant to the same This conclusion is evidentlie proved by the iudgement practicall of saint Cyprian For he being required by Stephanus then bishop of Rome to yeelde vnto traditions did not terme the said Stephanus by the title of Pope or holinesse as now the romish maner is but by the name of fellow or brother and calling him blind byarde not Saint Peters successour who could not erre did contemne vtterlie reiect that tradition which the said Stephanus requested him to yeelde vnto His verie owne words are these Nihil innovetur inquit nisiquod traditumest vnde est istae traditio vtrumne de
of the Church all the Churches of Asia together with others adioyning and very bitterly inveigheth against them by his letters Which fact of Victor Irenaeus and other Bishops sharpely reprooved in their letters to the said Victor Which thing Ruffinus plainely testifieth in these words Sed hoc non omnibus placebat Episcopis quin potius è contrario scribentes ei iubebant vt magis quae pacis sunt ageret concordiae atque vnanimitati studeret denique extant ipsorum literae quibus asperius obiurgant victorem velut invtiliter ecclesiae commodis consulentem Yet this his dealing pleased not all Bishops but contrariwise they wrote vnto him bidding him to practise rather that belonged to peace and to studie for concord and vnitie Finally their letters are also extant in the which they sharpely chide Victor as one that respected vnprofitably the good of the Church Thus saith Ruffinus In like manner though with more modestie dissented Anicetus an other bishop of Rome from S. Polycarpe bishop of Smyrna Of which variance thus writeth Eusebius Neque tamen Anicetus Polycarpo poterat persuadere vt suum observandi morem deponeret neque Polycarpus Aniceto persuasit vt consuetudinem Asiaticam vllo modo observaret Neither could Polycarpus perswade Anicetus to keepe the custome and tradition of Asia Now gentle Reader what neede more to be said for the vncertentie of traditions 1 For first these Bishops that thought thus diversly of traditions lived within one hundred yeeres of Christ at what time the Church was in good estate and stained with very few or no corruptions at all 2 Secondly the one side doubtles was seduced with false traditions 3 Thirdly S. Polycarpe and other holy bishops of that age made no more account of the bishop of Rome his opinion or authoritie then of an other mans 4 Fourthly they were so farre from acknowledging him to be the supreame head of the Church that they all reputed them selves his equals and controlled him as sharply for his doctrine as S. Paul reprooved S. Peter for his conversation 5 Fiftly if S. Polycarpe had cause in his time beeing the flourishing age of the Church to doubt of Romish traditions much more have we cause in these latter daies to stand in doubt thereof For now hath iniquitie the vpper hande nowe are corruptions more frequent no we doe errours in every place more abound Let vs therefore follow S. Augustines advise let vs admit nothing rashly let vs examine all doubtfull traditions and doctrines by the touchstone of veritie the holy Scriptures And least any man thinke S. Augustine to be of another minde these are his owne expresse wordes Non audiamus haec dico haec dicis sed audiamus haec dicit dominus sunt certe libri dominici quorum ant horitati vtrique consentimus vtrique credimus vtrique servimus ibi quaeramus ecclesiam ibi discutiamus causam nostram Let vs not heare I say this thou saiest that but let vs heare this saith the Lord for our Lord hath bookes whose authoritie we both admit we both beleeve we both obey let vs there seeke the Church let vs there decide our cause But what neede many words For either popish vnwritten traditions are repugnant to the Scriptures or consonant to the same If they be repugnant then is there great reason to reiect them if they be consonant that must be tried by comparing them to the Scriptures which is the conclusion I defend But the Papists perceiving them selves to be convinced by the Scriptures tell vs plainly that they must have their cause tried by other meanes For so writeth my L. of Rochester in these expresse tearmes Contendentibus itaque nobiscum haereiic is nos alio subsidio nostram oportet tueri causam quam Scripturae sacrae When therefore heretikes he meaneth all not Papists dispute with vs we must vse other helpe in defense of our cause then the Scripture Loe they dare not be tryed by the Scripture Which if a papist had not spoken who would haue beleeved it The Corollarie FIrst therefore since the written Word conteineth in it selfe every thing necessarie for our salvation secondly since no traditions are to be admitted but such as are consonant to the holy Scripture thirdly since Papists load vs with huge numbers of traditions without warrant of the written word fourthly since popish traditions were in old time most doubtfull and vncerten I conclude that it is a sufficient motive for me to renounce the Romish religion as false erroneous and pernicious doctrine Thus much of the ninth Motive CHAP. ix Of Popish auricular confession ALthough popish doctours doe wonderfully magnifie their auricular confession perswading the vulgar sort that they can not attaine salvation without the same yet is it in deede a meere invention of man the bitter torment of conscience and the readie way to desperation For manifest probation whereof I proceede in this manner The first Conclusion ALL Christians must confesse their sinnes to God with internall contrition of heart with full purpose to amend their lives and with stedfast hope of remission by the mercie of God through the merites of Christ his Sonne our sweete redeemer Of this kinde of confession the Scripture speaketh abundantly Delictum meum cognitum tibi feci iniustitiam meam non abscondi dixi confitebor adversum me iniustitiam meam domino tu remisisti impietatem peccati mei I have made my sinne knowne vnto thee and mine iniustice I have not hid I said I will confesse to the Lord my iniustice against my selfe and thou hast forgiven the impietie of my sinne Qui abscondit scelera sua non dirigetur quiautem confessus fuerit reliquerit ea misericordiam consequetur He that hideth his offenses shall not be directed but who shall confesse and forsake his sinnes shall attaine mercie Sidixerimus quoniā peccatum non habemus ipsi nos seducimus veritas in nobis non est si confiteamur peccata nostra fidelis est iustus vt remittat nobis peccata nostra If we say we haue no sinne we deceiue our selues and the truth is not in vs but if we confesse our sinnes c. That this confession must be ioyned with hope of remission S. Chrysostome teacheth in these words Quid proderunt lachrymae confessio sinulla adsit abolitionis fiducia What shal teares confession availe if there be no hope of forgivenes And that we must adde herevnto amendment of life S. Hilarie teacheth vs when he saith Quid aliud est confessio erroris quam confessio desinendi ab errore What other thing is the confession of errour then to confesse that we will forsake errour So then when we be wayle our sinnes confesse them and purpose to amend our former lives with stedfast hope of Gods mercie through attonement made in Christes bloode wee shall doubtlesse have remission of our sinnes Then though our
keepe the law Secondly I see all that aske bring dispensations whom I marvell if they all haue lawfull causes that they may be dispensed withall in the impediments of matrimonie and of irregularitie and for the pluralitie of spirituall livings And in another place the said Victoria hath these words Et paultim adhanc intemperantiam dispensationum deventum est hunc talem statum vbi necmala nostra nec remedia pati possumus ideo necesse est aliam rationem excogitare adconservandas leges Da mihi Clementes Linos Sylvestros omniapermittam arbitrio eorum Sed vt nihil gravius dicatur in recentiores pontifices certe multis partibus sunt priscis illis inferiores By Title and litle wee are brought to these in ordinate dispensations and to this so miserable state where we are neitherable to endure our owne griefes nor remedies a sligned for the same And therefore must vve perforce inuent some other way for conferuation of the lawes Giue mee Clements Lines Silvesters and I will commit all things vnto their charge But to speake nothing grievously against these latter popes they are doubtlesse inferiour to popes of old time by many degrees I could all eage many other testimonies But this Victoria being of great credit among the papistes is a most sufficient witnesse in their owne proceedinges The Corollarie First therefore since the Pope dispenseth vsually with professed monkes against his owne canons and religion 2 Secōdly since the pope dissolueth by his dispensations such matrimonies as are indissoluble by Christes institution 3 Thirdly since the pope pronounceth that to be true matrimonie by vertue of his dispensation which both by the law deuine and law of nature is no matrimonie at all 4 Fourthly since the pope doth not onely dissolve Christes law but also turneth his owne lavv vpside downe by his vngratious and intollerable dispensations I conclude that it is a sufficient motiue for me to renounce the Romish religion as false erroneous and pernitious doctrine Thus much of the fourth Motyve THE SIXTE CHAPTER Of the Popes authoritie and Iurisdiction THe papistes boaste that the pope is Christes vicar generall that hee hath fulnesse of povver that all ecclesiasticall iurisdiction is dependent vppon him that hee canne excommunicate kings depose kinges and give their kingdomes vnto others concerning vvhich pointes I vvil proceed by way of conclusions The first Conclusion THe ecclesiasticall povver of all the Apostles vvas generall ouer all the vvorld equall with Peters and the selfe same that Peters vvas Christ himselfe proueth this conclusion when he saith Data est mihi omnis potest as in coelo in terra euntes ergo docete omnes gentes All povver is giuen mee in heauen and in earth goe therefore and teach all nations In an other place hee saith thus Hoc facite in meam commemorationem Doe this in the remembrance of mee And againe thus Quorum remiseritis peccata remittuntur eis VVhose sinnes yee shall forgive are forgiuen them And in another place thus Amen dico vobis quaecunque alligaueritis super terram erunt ligata in coelo quaecunque solueritis super terram erunt soluta et in coelo Verily I say vnto you vvhat things soeuer ye shall bind vpon earth shall be bound also in heaven and vvhatsoeuer things ye shall loose vpon earth shalbe loosed also in heauen All vvhich sayings Christ spoke and vttered of and to his apostles all as vvell as to Peter making them al apostles as wel as Peter And as they vvere all apostles as vvel as Peter so had they all equall povver not onely of order but of iurisdiction also which their Victoria recordeth in these vvords Adofficium Apostolatus spectat potestas ordinis iurisdictionis To the office of Apostleship perteineth both the power of order and of iurisdiction And S. Cyprian decideth this matter in most plaine and evident words when he saith thus Loquitur Dominus ad Petrum Ego dico tibi quiatu es Petrus c. paulo post Hoc erant utique caeteri Apostoli quod fuit Petrus pari consortio praediti honoris potestatis sedexordum ab vnitate profici scitur ut Ecclesia vna monstretur Our Lord speaketh vnto Peter I say vnto thee that thou art Peter and vpon this rocke will I build my Church c. and a little after The same were the rest of the Apostles doubtles that Peter was endued with equall fellowship both of honour and of power but the beginning proceedeth from vnitre that the Church may be shewed to be one Covarruvias their famous Canonist albeit he would very gladly defend the Popes pretended power and have onely Peters power ordinarie and independent yet can he not denie our Saviour Christ to have given equall power to all the Apostles These be his very words Etenim iuxta catholicorum virorum auctoritates communem omnium traditionem apostoli parem ab ipso Domino Iesu cum Petro potestatem orainis iurisdictionis acceperunt it a quidem vt quilibet apostolorum aequalem cum Petro habuerit potestatem ab ipso deo in totum orbem in omnes actus quae Petrus agere poterat For according to the auctorities of Catholike writers and the common tradition of all the Apostles received from our Lord Iesus Christ himselfe equall power with Peter both of power and iurisdiction in so much doutlesse as every Apostle had equall power with Peter from God himselfe and that both over all the worlde and to all actions that Peter could doe Out of which testimonies I note first that all the Apostles had equall auctoritie with Peter I note secondly that all the Apostles had power over all the world even as Peter had I note thirdly that what acte so ever Peter could doe every other Apostle could doe the same I note fourthly that the iurisdiction of every Apostle did extende as farre as Peters I note fiftly that Christs speaches to Peter in the singular number did not argue superioritie of iurisdiction but did onely signifie the vnitie of his Church I note sixtly that all this is confirmed by the opinion of Catholike writers by tradition of all generally For all these sixe points are expressely conteined if they be well marked in the auctorities alreadie alledged The same are confirmed by the testimonie of S. Augustine in sundrie places of his workes Claves inquit Augustinus non vnus homo Petrus sed vnitas accepit Ecclesiae Not one onely man Peter received the keyes but the vnitie of the Church In an other place the same S. Augustine writeth in this manner Ecclesiae catholicae personam sustinet Petrus cum ei dicitur ad omnes dicitur amas me pasce oves meas Peter representeth the person of the Catholike Church and when it is said to him it is said to all Lovest thou me feede my