the famous Councells and Fathers forenamed who opposed the same as not to adhere to their sense of that place of Mathew or to their judgement of papall supremacie were now a-dayes damnable and rank heresie 2. Next to come to that proud doctrine of merite against which is that cleare Text of scripture Rom. 6. 23. where it is said The wages of sinne is death but Life Eternall is the gift of GOD. Which by the unanimous judgement of the ancient fathers Church is acknowledged to be against merits therefore sayeth their owne Cassander consult art 6. with a full consent all the ancient Fathers deliver that our whole confidence and hope both of pardon and eternall life is to be placed in the onely mercie of GOD and merite of Christ As we see particularly in ORGEN l. 4. in Rom. cap. 4. Hilare in Math. can 20. Ambrose in psal 118. Octon 20. Et in exhortatione ad virgines Basil in psal 52. 114. Jerom lib. 17. in Isaiam cap. 64. Chrisostom in Coloss hom 2. Augustin in psal 36. con 2. psal 32 con 1. psal 83. circa fineÌ„ As also psal 109 â—irca iâ—itiuÌ„ Cyril also of Alexandria hom 4. paschas Gregorie the first in psal 7. poenit Fulgentius ad Moninum lib. 1. cap. 10. and Haymo in psal 132. 1. Bernard ser 1. in annunc Mariae and many more And yet the present Roman Church differeth so farre froÌ„ Scripture the streame of Antiquitie expounding the same in this point That the Councell of Trent in the decree of the sixt Session thereof can 32. hath accursed all those that hold not the doctrine of mans meriting of eternall life by his owne good works and the Rhemists declare on Heb. 6. 10. That they are so fully worthie of eternall life and are the cause of salvation that God should be unjust if he rendred not heaven for them 3. For perfectioÌ„ of scripture against doctrinall traditions that place Gal. 1. 8. Though wee or an Angell from heaven preach any other beside that which wee haue preached unto you let him be accursed by the constaÌ„t unanimous judgement of the Church all ancient Fathers that ever write on that place the same is expounded to be the scriptures of the old new Testament onely beside which no other thing ought to be taught under paine of a curse as Basil in his summe of his Moralls 72. expoundeth so likewise Augustin in his third book against Petilian cap. 6. saying If an Angell from heaven preach to you any thing besids that which is in the scriptures of the Law and Gospell which yee haue received let him be accursed sayth the Apostle so also Vincen. Lyrinen adv haeres c. 35. 10. Neither sayeth the Apostle if they teach any thing contrar or repugnant sayeth Chrisostome Theophylact. on that place but if they teach never so small a point beside that that is add never so little more then that let him bee accursed And yet so farre doth the present Roman Church disagree from the true meaning of this Text of scripture which is given thereon by the whole streame of antiquitie in this point that shee hath decreed contrar thereunto in the Councell of Trent for doctrinall unwritten traditions 1. decreto sess 4. 4. Against that idolatrous worshiping and prayer to Angels that Text Coloss 2. 18. Let no man beguile you of your reward in a voluntare humilitie and worshiping of Angels is expounded not onely by the ancient Fathers singly writing thereon as condemning all prayer to be made to them as we see in Chrisostom in Coloss 2. hom 9. and in Origen l. 7. 8. contra Celsum others but likewise by a whole Councell conveened together as Theodoret testifieth on Coloss 2. saying The Councell which conveened at Laodicea the cheif citie of Phrygia by a law did forbid prayer to Angels condemning the same as Idolatry wherby the communion both of Christ â—nd his Church was forsaken and therefore accursing the practisers thereof Can. 35. saying if any man be found to giue himself to this private idolatrie let him be accursed And yet the present RomaÌ„ Church doth so farr disagree froÌ„ this Apostolicall precept expounded by an unanimous coÌ„sent of ancient Fathers conveened in Councell that she will haue prayers put up to Angels and consequentlie shee is declared Idolatrous and accursed 5. I could instance many more places in points coÌ„troverted wherin they admitt not that sense which the streame of ancient Fathers giveth theron as Coloss 3. where it is said Let the word of Christ dwell in you richlie Which by the constant and unanimous exposition of Fathers is for peoples reading and knowledge of scripture as wee see in Chrisostome hom 9. â—n Coloss 10. in Iohan Augustin serm 55. de tempore Theodoret lib. 5. de Cur. graec affect and others which made their late Bishope Espenceus on Tit. 2. to say By the doctrine of the Apostle and conforme practise of of the primitive Church it is manifest that of old the reading of scripture was permitted to people and as venerable Beda showeth in his third book of the English ecclesiasticall historie cap. 5. but the forenamed shal suffice to show that in the points controverted they admitt not that to be the rule of faith which they pretend to be the rule but when it maketh against them they disdainfullie or impudentlie doth reject the same Lastly As for his Thrasonick brags wherein hee exceedeth all moderation and trueth I passe by theÌ„ as not worthy of any answere but that which in realitie and a solid way shall bee seene God willing in this ensueing reply to discover his frothy emptines fraud to any who is but indifferent judicious howsoever to others the blinded and imbrutished proselyts of such every thing that commeth from them is counted as of old the Oracles of Delphos were or as Diana was cryed up by the confused multitude Act. 19. 34. saying Great is Diana of the Ephesians AN ANSVVERE To the Touch-Stone of the Reformed Gospell 1. That there is not in the Church one and that an infallable rule for understanding the holy Scriptures and conserving of Vnitie in matters of saith THis assertion of our's as hee calleth it is contrary sayth hee to the expresse words of our own Bible which he nameth therafter To whom I answere 1. In generall that he beginneth with a grosse calâ—mny affirming that to be our assertion which is not for wee deny not to be in the Church an infallable rule of faith or for understanding the Scriptures and conserving unitie in the matters of faith as our Confession of faith showeth anno 1581. art 18. but affirmeth this rule of faith to bee the Scripture it self which is therfore called the Canon or rule of Scripture that the right understanding thereof in all matters of faith is to be had froÌ„ the scripture it self and that analogie of faith clearlie set downe therein or deryved
that have been borne of Adam it may be said which humbly and truly sayeth he David sayeth of himselfe I was shapen in iniquity and in sinne did my mother conceive me and therefore in the same place he calleth the feast of her conception without sin a presumptious noveltie the mother of rashnes the sister of superstition and daughter of inconstancie whosoever denyeth that all others without exception except Christ are conceived in sin he is found sayeth Augustin lib. 5. conâ— Iulian. cap. 9. to be a detestable heretick because herby as Salmeron testifies in Rom. 5. disp 49. Aquinas sayeth that this were to equal the virgin Mary with Christ himselfe And yet notwithstanding of so cleare a place of scripture so unanimously expounded by all the ancient fathers which Billarmin Salmeron calleth a sure inevitable argument of catholick verity and soundexposition of scripture Yet for al this sayeth Bellarmin coÌ„tradicting himselfe lib. 4. de amissa gratia cap. 15. § ab hac seing the Councell of Trent hath decreed the contrary as likewise Pope Sextus 4. and Pius 5. they are not to be accounted catholicks that esteemes this an errour and consequently all the ancient fathers are not to be accounted Catholicks nor Cardinal Cajetan bishop Canus nor ther master of sentences and canonized Aquinas and many more besides VVee see then howsoever they pretend traditioÌ„ or the unanimous consent of fathers to be the rule of faith or exposition of the scripture yet when they please and findeth the same displeasing to them they vilyfie and rejects the same therefore thus sayeth the Iesuit Valentia in the last chapter of the 5. booke of his analysis that any by gone tradition without the authority of the present Church is not a sufficient â—udge â—f controversies of faith So also speakes Cardinall Cajetan in the begining of his comentars on Genesis as also Baronius tom 1. annal anno 34. num 213. And if we will consider what certainty or rather what fluctuating uncertantie is in the moderne sense or exposition that the present Roman Church now puts upon scripture whereon to build their faith Let Cardinall Cusanus words testyfie epist 2. ad Bohemos pag. 833. and 838. who sayeth That one time the Church iuterprets the Scripture one way and at another tyme another way and that the understanding of the scripture must follow her practise when she changeth her judgement God also changeth his then which I know not what can be grearer blasphemy Next for answere to that testimonie which he brings out of Tertullian where he sayth we admit not our Adversaries to dispute out of scripture till thy can show who their ancessors were and from whom they received thâ— scriptures These words of Tertullian makes no wayes against us whereby he denieth not that the scripture is the rule of faith or of disputes concerning the same as he showeth against hermogenes cap. 22. saying let these of Hermogenes shop show that it is written and if it be not written let them feare that woe which is allotted to such as adde or take away but he showeth only that Apostolicall churches not Rome only which were founded by them and to that time had keeped the truth which they had delivered in the scriptures committed to them could only lay best claym to them which hereticks who dissented from these scriptures and apostolical churches of these primitive times could not do As for Ireneus whom only he citeth but not his words he hath nothing in that place that favoureth tradition as an unwritten rule of faith for so he should not agree with himselfe who sayeth lib. 3. cap. 2. that these things which are to be shown in the scriptures can not be made manifest but by the scriptures themselves and lib. 3. cap. 1. That the scriptures is that which is the foundation and pillar of our faith and not tradition or any unwritten rule Tertullian also that he is of the same mynd I have shown out of the forâ—cited testimonie concerning Hermogenes and who in that same 22. Chapter sayeth that he adoreth the fullnes of scripture Chrisostome also hom 3. in 2. cor calles it a most exact rule and ballance which it could not be if either it wer A partiall rule onely as Bellarmin calleth it or that tradition were the rule of faith Aâ—gustin also de bono viduitatis cap 1. calleth it a fixed and sure rule in opposition as it were to unsure tradition Yea Bellarmin himselfe lib. 1. de verbo cap. 2. haveing showne that the rule of our faith should have these two properties first that it should be most sure which tradition can not be luke 1. 4. 2. pet 1. 19. and 2. most known he concludeth that the scripture is the most sure and best knowne rule both of faith and manners But what shall I speake of a Cardinall when a Pope to wit Clement in his first booke of recognitions cited dist 37. cap. relatum calleth the scripture a firm and sound rule of faith Basill also hom 13. in Genesis sayeth thes things which may seem to be ambiguous and obscure in some places of the holy scripture must be explained by these which elswhere are more plaine and manifest Augustin likewise cont Crescon Lib. 2. cap. 31. speaking of an epistle of Ciprians I am not bound sayeth he to the authority of this epistle because I account not Ciprians writting as canonicall but I examine them by these that are canonicall and that which is agreable in them to the authority of divine scriptures I receive and that which is not agreeable I refuse Heer then we see that Augustin would have the scriptures only to be the rule of faith and of divine authoritie 2 THat in matters of faith we must not relye on the judge-ment of the Church or her Pastours VVHich he sayeth is contrary to Math. 23. 2. Where the jewish people are commanded by Christ To obserue all whatsoever the Scribes and Pharisees did bidd theÌ„ obserue not only sayeth hee in some principall matters but in all whatsoever without distinction or limitation For answere to whom I can not admire enough the mans impudencie or ignorance seing First our Saviour himself showeth the contrary where Math. 16. 6. 12. lie biddeth his disciples and others Beware of their leaven which be expoundeth to be their false doctrine 2. The Authour of the ordinarie gloss with whom agreeth Lyra on Deut. 17. 10 sayeth Note that the Lord requireth that whatsoever the Priest doth teach thee according to the Law do thou because otherwise thou art not to obey them Ferus also a spanish Frier and Preacher at Mentz on this place speaketh thus Christ would not that they should receive all the doctrines of the Pharisees sayeth hee but so farre only as they agreed with Gods Law else they should haue admitted all the false glosses which our Saviour refuteth Math. 5. from verse 21. to the end To this also agreeth the Iesuite Maldonat
call the righteous but sinners to Repentance these words to repentance are taken out which show the end of Christs comming and calling of sinners I might instance many more places as Ioh. 5. 16. 1. Cor. 15. 54 where a whole sentence is rased out but these shall 4. VVhich is grossest of all I shal instance where their Translation is directlie contrarie and contradictory to the Originall as 1. Gen 49. 24. it is said concerning IOSEPH The armes of his hands were made strong but in their vulgar Translation the words are The armes of his hands were made weake Next IOSUA 5. 6. it is said Vnto whom the LORD did sweare that hee would not showe them the Land but in their Translation it is quyte contrar That he would show them the Land Againe IOSUA 11. 19. it is said There was not a Citie that made peace with the Children of Israel saue the Hivits but in their Translation is said the contrar Ther was no City which did not render or make peace Likewise Psal 68. 22. it is said I will bring my people again from the deepes of the sea but the coÌ„trar is in their Translation saying I will bring my people downe to the deepths of the sea In likemanner in the new Testament 1. Cor. 15. 51. it is said Wee shall not all sleepe but wee shall all bee changed but in their Translation it is thus Wee shall indeed all rise againe but wee shall not all bee changed Where we see gross alteration aswell as contradiction And againe verse 55. where it is said O Death where is thy sting O graue where is thy victory Wee see againe in their Translation grosse alteration the words being these Death where is thy victory Death wher is thysting no word of the graue at all The like of which grosse corruptions adding to Gods Word taking from it and contradicting the same I defie al the Iesults Priests and papists in the World to challenge in our Translations Yea the more yet to convince this Pamphleter and all Romanists whatsoever concerning the viâ—iositie of their vulgar Translation as is said Deut. 32. 31. Even our Enemies being Judges I shall instance onely two or three examples in place of many wherein themselves in their English Rhemes Translation of the new Testament are forced to aknowledge the vitiositie of their vulgar latine by departing therefra and translating these places just as we do as 1. whereas Ioh. 12. 35. in their vulgar latine the words are adhuc modicum lumen in vobis est that is Yet a little whyle the light is in you the Rhemists themselves translate it thus as wee do and according to the Originall Yet a little while the light is with you Next Rom. 12. 19. whereas in the vulgare latine it is Non vosipsos defendentes that is not defending your selves against reason and scripture forbidding lawfull defence the Rhemists translate as wee do Not revenging your selves Again 1. Cor. 15. 34. whereas in the vulgare latine it is ad reverentiam vobis loquor that is I speake it to yoür reverence or honour the Rhemists translate as wee do according to the Original I speake to your shame The next thing to which in his Preface I am to answere is concerning the sense and meaning of the places of Scripture contraverted which hee sayeth is The ever constant and uniforme judgement of the Church and ancient Fathers who in every age since CHRIST haue understood the point in question in that sense sayeth hee which Catholicks now do Conforme therfore to these his words let us put to this Touch-stone which hee calleth the Rule of fayth some chiefe poynts of Poperie and see whether they agree with Scripture as the same is expounded by the whole stream of the ancient fathers in the primitive Church who haue written thereon or if they disagree not as farre therefra as Light doth from darknesse As. 1. To beginne with the mayne point of Poperie The Popes supremacie which the Pamphleter sayeth is grounded on Math. 16. 18. Thou art Peter and upon this rock wâ—ll I build my Church understanding Peter to be this rock wherof Christ speaketh and yet by the constant and unanimous judgement of the ancient Fathers Church in their time that Text importeth no such papall supremacie nor that by that rock Peter is understood but either CHRIST himself or that fayth of CHRIST wherof Peter made confession As 1. All the greeke Fathers and the Easterne or greeke Church who oppose papall supremacie even unto this day and in particulare to speake bâ—â—h of greek and latine Fathers Origen Tract 1. in Math. 16 Chrisostome Tom. 3. serm de pentecoste Isidorus Pelusiota his disciple lib. 5. Epist 55. Theophylact in Math. 16. Augustin Tract 10. in 1. Epist Johannis Tract 124. in Johan Cyprian de unitate Ecclesiae Ambrose in Epist ad Ephes cap. 2. Hilare lib. 6. de de Trinit and Pope Gregory himself Moral in Job lib. 28. cap. 8. and many more which consent of Fathers made Cardinall Cusanus to say de concord Cathol lib. 2. c. 13. altho it was said to Peter Thou art Peter and upon this rock I will build my Church yet by this rock sayth he we understand CHRIST himself whom he confesseth if Peter were to be understood by this rock as a ground-stone of the Church according to S. Ierome are not sayth he the rest of the Apostles ground-stones of the Church inlikemanner of whom it is spoken in the Revelation Wher by the Twelve stones of the foundation of that Citie Jernsalem which is the holy Church no man doubteth sayth he but all the Apostle are to be understood And therfore sayth that same Cardinall wee know that Peter received no more power from Christ than the other Apostles but were the self same that Peter was sayeth Cyprian de Uni eccles indued with a-lyke fellowship â—oth of honour and power And not only doth the forenamed fathers expound that place of Mathew as is said severally but the whole Fathers coÌ„veened in famous generall eâ—umenicall Councels haue decreed against any such Papall supremacie which Romanists would prove by that wrested place of Scripture as 1. That first and famous Councell of Nice anno 325. of 318. Bishops in the 6. Cannon thereof 2. The Councell of Constantinople anno 380. of 150. Bishops Can. 5. which as Bellarmin confesseth pref de Rom. pont withstood altogether any such suptemacie 3. The Councell of Ephesus anno 434. of 200. Bishops cap. 4. and the last is the 4. Councel of Chalcedon anno 454. of 430. Bishops which decreed peremptorly Act. 16. against any such supremacie as Bellvrmin grants in in his preface forenamed but non sine fraude or not without deceat sayeth hee such is popish pretended reverence of Antiquitie when it maketh against them And yet the present Roman Church doeth so farre disagree froÌ„ this exposition of Scripture which they pretend for papall supremacie and from
therefra as Pope Clement speaketh dist 37. cap. 14. saying that we should Ex ipsis Scripturis sensâ—m capere veritatis that is Take the meaning of the Trueth out of the Scriptures themselves which he calleth there integram firmam regulam veritatis or The full and firme rule of Trueth Next for answere to him in particulare he adduceth foure places of Scripture most impertinent which nowise maketh against any assertion of ours but whereby he only beats the wind These are 1. RoÌ„ 12. 2. where it is said Having then gifts according to the grace that is given to us whether Prophesie according to the proportion of faith the second is Phil. 3. 16 which sayeth Nevertheless whereunto wee haue alreadie attayned let us minde the same thing the third is Gal. 6. 16. which sayeth And as many as walk according to this rule peace be on them mercie the fourth is 1. Cor. 11. 16. which sayth We haue no such custom nor the Churches of God The First proving only as their owne Estius Professour at Duay showeth that all the doctrine of Teachers should be squared according to the rule and analogie of faith which wee also mayntaine and is contayned in Scripture the second as the same Estius showeth exhorteth onelie to Christian Unitie and concord The third as the same Estius likewise out of Chrisostome and Theophylact proveth that the Apostle speaketh not there of the rule of doctrine but of life which verse 15. hee calleth the new creature or holinesse to which he exhorteth them and as to that which he subjoyneth 2. Cor. 10. 15. as Cardinal Cajetan Catharinus and the ordinary gloss expoundeth The Apostle taking the Metaphor from workmeÌ„ to whom severally as by rule oâ— line their task is measured out doeth understand the limits onely of his Apostolicall mission and jurisdiction which was to the Gentiles of whom the Corinthians were a part as PETER was to the Jewes speciallie and as wee see Gal. 2. 7. And the fourth as Estius also showeth speaketh onely that the custome of the Church is not to bee contentious As for the testimonies of Fathers which hee bringeth heere and alongst this whole Pamphlet First I may answere to them in generall not in my words but in their own Gabriel Biels on the Canon of the Masse lect 41. saying Their authority coÌ„pelleth no maÌ„ to assent to their sayings except sayth he they be grounded on holy Scripture divine reveltion Therfore before this be manifest it is lawfull to controll their sayings sayeth hee and to bee of a contrary judgement wherefore sayeth S. Jerom If I say any thing which I shall not prove by one of the two Testaments let mee not bee believed no word then of traditions and S. Augustin sayeth hee in his 8. Epistle to Jerom speaketh thus saying This honour is onelie to be given to the holie canonick Scriptures that whatsoever they say therefore it must bee believed to bee true but as for others I reade them onelie upon this condition that however famous theâ— be for holines or learning I think it not true therefore because they haue thought so untill I bee otherwise perswaded by canonick Scriptures or probable reasons that they haue not erred from the Trueth and which is more sayeth hee we see that one holie father somtimes contradicteth another as holy Cyprian contradicteth Augustin concerning the rebaptising of Hereticks Scismaticks as likewise hee contradicteth Ierome concerning Pauls reprehending of Peter and so of many other like examples I might speake sayth he These are all their owne Bâ—eâ—s words and what little reckning Iesuits make of Fathers or their exposition of Scripture when they disagree with them and jump with those whom they call Calvinists I will showe by this one instance Maldonat on Ioh. 6. 62. bringeth Augustins exposition of that place which is also Beda and Ruperts exposition and with it another exposition whereof hee sayeth Hee will not deny that hee hath no other man as Authour thereof but yet sayth he I wil rather approve it than Augustins which of all other is the most probable because that this is more repugnant to the meaning of the Calvinists But not taking advantage either of Biels words or of these I come in particulare to Vincentius Lyrinensis words which he bringeth saying That the line of Propheticall Apostolicall expositioÌ„ should be directed according to the rule of the Ecclesiasticall Catholick sense but he forgets the words of that ancient Authour both before and after cap. 2. 35. wher he sayth before these words That the Scripture is a perfect rule full and more than sufficient for decision of al controversies in points of faith with which therefore all Ecclesiasticall and Catholick sense must agree and that onelie must be held which hath beene believed ever every where and by all And so this testimony maketh nothing against us and to which rule and words of Vincentius if wee will apply the points of Poperie as I haue showne by five particulars in answere to the Preface wee shall find them quyte contrary and disagreeable yea and to bee onelie meere novelties And albeit with Vincentiê° Bellar. lib. 4. de verbo c. 7. § ad hunc as also the Iesuit Sâ—lmeron in 1. Iohan 3. disp 25. § 30 affirme That wheÌ„ he Fathers all of theÌ„ or almost all agree in one judge-ment or in the exposition of any place of the scripture that then they giâ—e a sure and inevitable argument of Catholick veritie and of a sure and sound exposition of Scripture yet according to this rule let tryall be beside the former five but in this one point of poperie to wit The Virgin Mari's conception without sinne decreed in the Councell of Trent decreto 5. Sess 5. whether it bee of Catholick veritie or not and I hope it shall be found but a lurd errour and a blafphemous noveltie And that they go closs and crosse against the unanimous expositioÌ„ of Scripture which all the Fathers give and agree therin For example Rom. 5. 12. It is said of Adam In whoÌ„ all have sinned from which text all the holie fathers with one mouth sayeth their Bishop Canus loc theol lib. 7. cap. 1. affirmeth the blessed virgin to have been conceived in originall sinne of whome he citeth 18. their words in particular The like doth Cardinall cajetan in his treatise concerning this matter which he wrote to Pope Ieo the tenth â—om 2. opusc tract 1. cap. 5. The like also doeth the master of sentences witnesse lib. 3. dist 3. saying It may be truely said we must believe according to the unanimous testimonies of the holy fathers that the flesh which Christ tooke was formerly subject to sinne as the rest of the Virgins flesh but was sanctified made pure by the operation of the Holy Ghost therefore Bernard in his 174. Epistle to the channons of Lions having disputed that point Learnedly Concludes that Christ onely being excepted of all others
agreable to their doctrine nor yet was it in the tyme of the primitive Church his words are these It is manifest sayeth he by the doctrine of the Apostle Col. 3. 16. and by the practise of the primitive church that of old the reading of the scripture was permitted to people As for the testimonies of fathers which he bringeth none of them doeth prove his point for 1. in Irenus there is no speach at all to his point or purpose nor tels he in what booke of Origen any such thing is to be found and as to Ambrose testimony which calleth the scripture a sea and depth of propheticall ridles I answer that no man denyeth but that as Gregorie also speaketh in his epistle to Leander it is as a sea and deepe wherein an Elephant may swime as also so shallow wherein a Lamb sayeth he may wade containing both high mysteries for exercising the most learned as also most easie instructions as David speaketh psal 119. 130 To give understanding to the simple Next to Augustins testimony where he sayeth that the things in scripture which he knew not were much more then these which he knew I answer that this showeth onely his humility as the Apostle also professeth that in this life he knew but in part but this neither maketh for proving the obscurity of scripture the contrary whereof he affirmeth in the place forecited de doct Christ lib. 2. cap. 9. not yet maketh it against the peoples reading of scripture whereunto so earnestly he exhorts them Serm. 55. de tempore and as for Gregorie we differ no wayes from him in the place forecited As for S. Dennis testimony as he calleth him where he sayeth that the matter of the scriptures was farre more profound then his wit could reach unto I answere that by nature it is true of all except as David prayes psal 119. 18. The Lord open mens eies that they may understand the wonders of his Law But this proveth not that therefore the scriptures are not to be read or are every where obscure 4. THat apostolicall traditions and ancient customes of the Church not found written in the word are not to be received nor do obleidge us VVHich he sayeth is expresly contrary to 2. Thess 21. 5. where the Apostle biddeth them Hold fast the traditions which they had beene taught whether by word or Epistle and which traditions by word he sayeth are of equall authoritie with what was written if not more because first named I answere Nicephorus and Theodoret on that place showeth that the Apostle speaketh not of divers doctrines of faith some written by him others not written but left to verball tradition but he speaketh of the same doctrines diverslie onely delivered to wit first by word when he was present with them the same thereafter by Epistle being absent from them even as he speaketh Philip. 31. saying To writ the same things to you to wit which he had preached before To me indeed is not greevous but for you it is safe which Bellarmin also confirmeth lib. 4. de verbo cap. 11. while he grants That al things were writen by the Apostles which they preached to the people or which was necessar sayeth he to salvation whence it followeth that what was not written by the Apostle thereafter to the Thessalonians was not taught to them before by word as also what was not written by the Apostles that the same is not necessar to salvation and consequently that uuwritten doctrinall traditions are not necessary to salvation for of such onely is the question and not of any other sort of traditions rituall historicall or explicatory which doeth not derogate from the perfection of scripture The second place which he bringeth is 2. Thess 3. 6. Where the Apostle commands TheÌ„ to withdraw themselves from every brother that walks disorderly and not after the tratradition which they received of him to which I answer that Cardinall Cajetan on the 14. verse showeth that what he calleth tradition in the 6. verse he calleth the same his word by Epistle in the 14. verse and therfore written Aquinas likewise on this 6. verse showeth that the same is meaned by tradition which is meaned 2 Thess 2. 15. which we have already cleared to wit that doctrine which was delyvered both by word and writ by word first and by writ after but the most simple exposition is this sayeth their Estius that the Apostle speaketh in generall of the institution of a Christian life The derection whereof no man can say but is set downe in scripture The third place which he bringeth is 1. Cor. 11. 2. where the Apostle praiseth them that they keeped the traditions which hee had delivered them whereunto I answere that in that text ther is not a word of tradition but as their owne vulgare and Rhemes Translation hath is that they keeped his Precepts where the deceatfulnes of this PaÌ„pleter is to be noted that to seduce the simple when hee pleaseth hee departeth from the vulgare Translation which at other times hee so magnifieth as onlie authentick and doeth idolize As for the testimonie which hee bringeth out of Basil where hee sayeth Some things we have froÌ„ scripture other things from the Apostles both which haue alike force unto godlinessis I answer First that the most learned except against this Booke as corrupted as B. Andrewes showeth opose conâ— Peron p. 9. 2. he speaketh of these that were received froÌ„ the Apostles and not of such as the Romanists theÌ„selves acknowledge not to haue ben taught by the Apostles neither by word nor write as the invocatioÌ„ of saynts is coÌ„fessed to be by their owne Ecksê° Enchird c. 15. many more such 3 he speaketh not of doctrines of faith necessary to salvatioÌ„ all which Bellaer himself granteth to be written l. de verbo c. 11 but of things relating to order decencie in celebration of holy mysteries according to that general rule 1. Cor. 14. 40. the Apostles speech cap. 11. 34. wher he sayth The rest I will set in order wheÌ„ I come wherby he understandeth sayth Estiê° such things as belong to a worthie honest and orderlie celebratioÌ„ of holy mysteries so speaketh also Lombard Aquinas Cajetan and the Iesuite A lapide OF ANCIENT CUSTOMES Next to traditions he would haue the ancieÌ„t customes of the Church equally to be received though hee bringes no proofe froÌ„ scripture or fathers for the same Wherin tho I might answere with Cyprian epist 63. saying we must not taek heed what any hath done before us or hath thought meete to be done but what Christ hath done who is before all men for we must not follow the custome of men sayeth he but the truth of God For as in his 74. ep to Pompeius he sayth Custom without truth is nothing else but inveterate errour As also sayth Basil ep 80. We think it not just that custome which hath prevailed be held for a law or rule of true
doctrin but let us staÌ„d to the decisioÌ„ of divine inspyred scripture Yet to convince him I will instance 9. points of popery to show how farr they reject the Churches ancient customes as 1. Against the Popes universall Supremacy in matters ecclesiastical that first and famous Councell of Nice convocat by Constantine the first ChristiaÌ„ Emperour anno 325. in the six canon thereof it was decreed That the Bishope of AlexaÌ„dria should brook the like jurisdiction within his province as the Bishope of Rome had in his which limitatioÌ„ of every ones jurisdiction within their own precincts without subordination is ther called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the ancieÌ„t customs froÌ„ which ancieÌ„t custome coÌ„firmed by so famous a general CouÌ„cel how far the pope hath swerved since let any one judge 2. For the Popes usurpation of jurisdiction over Princes in temporall thinges what was the old custome of the Bishops of Rome Bellarmin telleth us lib. 1. de Concil cap. 13. who speaking of that time which was many houndrehs of years after the Apostles sayth That at that time the Bishope of Rome in temporall things was subject to the Emperour sayeth hee and because hee acknowledged the Emperour to be his temporall Lord therefore he made supplication to him that he would conveene a Councell but therafter their owne charter monck authour of Fasciculus temporum telleth us That in the time of Boniface the 2. this ancient custome was rejected for remarke sayth he that about this time the Popes began to oppose theÌ„selves to the Emperors even in temporall things farr otherwise theÌ„ they wer wont of old And after the 1200 year of god the same authour tells us That Boniface the 8. rose up to that hight of pride sayeth hee that he called himself Lord of the whol world aswel in temporall as in spirituall things Which thing their Sigebert in anno 1088. in his Chronicle calleth not onelie a noveltie but little farre from Heresie 3. For praiers in an unknown tongue LYRA and AQUINAS on 1. Cor. 14. as also Cassander consult arâ— 14 freely acknowledge what was the ancient custome of the primitive Church saying In the primitive church Thanks givings and all other coÌ„mon service was performed in the vulgare tongue but how farre the Roman Church hath swerved froÌ„ this now every one knoweth 4. If wee ask also concerning paepall indulgences depending on purgatorie what was the ancient custome their owne Alfonsus à castro will tell us lib. 8. adv Heres tit indulgentia That their use is onelie of late in the Church sayeth hee if wee ask what was the ancient custome then used of indulgences lar will tell us lib. 1. de indulg c. 8. saying I confesse that the forme of dispensing with a number of years or dayes appointed for pennance which was of old in use is now cleane left off 5. Concerning invocation of saints Their owne Eckius in his Enchrid cap. 15. confesseth That there is no warrant for the same in the scriptures and that the Apostles neither by word nor write left any such thing behind theÌ„ to be done so that it was not the Churches custome in the Apostles times But next to the Apostles tymes if we ask what was the ancient custome of the church herin Augustin wil tell us lib. 21 de civit Dei cap. 10 That at the celebration of the holie Mysteries the names of the Martyrs and saints in their owne order place are named but nowise invocated sayth he 6. For having Images in Churches what was the ancient custome is to be seene in that epistle of Epiphaniê° to the patriarch of Ierusalem translated by Ierome and insert in his works where it is said that this was against the custome of Christian religion and therefore prohibited also in that famous Councell of Eliberis 36. canon thereof which made their owne Nicolaus Clemangis lib. de non celeb non instit to say Of old the whole universall Church did decree for their cause who were converted from gentilsme to the faith that no images should be set up in Churches but how farre the now Roman Church hath swerved froÌ„ this Ancient Custome everie one knoweth 7. Concerning adoration of images what was the ancient custome in the primitive yea in the westerne and Roman Church Pope Gregorie in his Epistle to Serenus Bishope of Marsils showeth lib. 9. epistle 9. forbidding any adoratioÌ„ of such As also that decree of that Councel of Frankford convocat by Charles the great at which the Legats of the Bishope of Rome were present Wherein all sort of religious adoration of images was condemned and forbiddeÌ„ as not onlie contrary to Scripture but also to the doctrine of the ancient Fathers and custome of the then Roman Church as Cassander relateth consult art 21. and may be seene in Baronius his annals Tom. 9. in anno 794 but how farre contrary to this ancient custome the doctrine and practise of the Roman Church now is is notour to all 8. Concerning the giving of the Cup to the people what was the ancient custome of the Church the verie Act of the Councell of Constance which decreed the contrary doth clearelie confesse to wit That as Christ instituted this venerable sacrament in both kinds of bread wine and gaue it to his Disciples so also say they in the primitive Church the same was received by the faithfull in both kinds and it is sufficiently certaine sayeth their Cassander consult art 22. that the universall Church of Christ to this day did celebráte the sacrament in both kinds and the Westerne or Roman Church more then a thousand years after CHRIST sayeth hee gaue the same in both kinds of bread wine to all the members of the Church of Christ as is manifest out of the innumerable testimonies both of Greeke latine Fathers But how farre the now Roman Church hath swerved froÌ„ this ancieÌ„t custom and her owne ancient practise is likewise more thaÌ„ clear evident 9. lastly Concerning their solitary Masses wherein the Priest onlie communicateth if we ask if this was the Ancient Custome of the Church their very canon of the Masse will tell us the contrary as their Cassander observeth consuit art 24. wherein the Priest praieth not only for himself but also for all theÌ„ who do communicate with him saying Be mercifull to as many of us as baue beene partakers of this Altar And chieflie in his prayer after communicating saying That which wee have receaved with our mouth grant Lord that we may haue received the same with a pure mynd And of a temporall benefite it may bee unto us an everlasting remedie Thus in nine maine points of Popery we see how they haue swerved wyde from the ancient custome of the Catholick Church 5. THat a man by his owne private spirit may rightly understand and interpret Scripture VVHich he sayeth is contrary to 1. Cor. 11. 8. Wher the Apostle speaking of the diversitie of gifts sayeth That to