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
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
the iustifying faith with the rest albeit it is most cleare that he speaketh of the miraculous faith onelie which is often in the verie wicked The same greeke word in two severall places of saint Matthew is likewise taken for the whole For in the second chapter it is thus written When king Herod heard hee was troubled and the whole citie of Hierusalem with him VVhere if the greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were interpreted everie and not the whole the sense would be absurd to wit everie citie of Hierusalem being yet but one onlie Hierusalem in all but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being taken for the whole the sense is plaine and easie to wit the whole citie of Hierusalem So in the sixt chapter it is thus written Neither was Salomon in all his glorie araied like one of these VVhere if the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bee taken for everie the sense is not currant because Christ compareth his bountifull providence over hearbes and flowers not with a peece of Salomons glorie but with all and the whole For whosoever shal otherwise interpret the greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall no litle derogate from the magnificence of Christ his providence as also frustrate his comparison Our holie father Abraham in matters of salvation doth not send vs to traditions but to the scriptures of Moses and the prophets For thus it is written Habent Mosen Prophetas audiant illos They have Moses and the prophets let them heare them As if he had said now the law is not studied now the prophets are contemned now God is not heard speaking in his word Some would haue angels come downe from heaven some desire miracles other some the dead to rise againe But to heare Moses and the prophets that is to read the scriptures is the true and only way to attaine eternal life And doubtlesse if the scriptures be meanes to bring vs to salvation which the papistes dare not denie then must they be sufficient for that end or else Christes workes should be vnperfect For which cause Saint Iohn writeth thus Haec autem scripta sunt vt credatis quod Iesus est Christus filius Dei vt eredentes vitam habeatis in nomine ipsius But these things are written that yee may beleeve Iesus to be Christ the sonne of God and that by beliefe yee may have life in his name Loe Saint Iohn affirmeth so much to be written as is sufficient for our beliefe through which we must be saved The popish glosse vpon the same text hath these wordes Haec quae fecit Iesus ante resurrectionem et post dicit se scripsisse vt fidem astruat qua vita habeatur The thinges that Iesus did before and after his resurrection hee caused to be written for the establishing of that faith which giveth life Nicolaus Lyranus their owne deare doctor confirmeth the same in these wordes In nomine eius i. per fidem nominis Christi quia secundum quod dicitur Act. 4. neque enim aliud nomen est sub coelo datum hominibus in quo nos oporteat salvos fieri In his name that is through faith of the name of Christ because as is said in the actes ther is no other name vnder heaven given vnto men in which we can be saved S. Hierome though so much liked of the papistes is not for all that dissonant from the rest For thus doth he write Ergo nec parentum nec maiorum error sequenáus est sed auctoritas scripturarum Dei docentis imperium Therefore we must neither follow the errour of our parents nor of our auncestours but the auctoritie of the scriptures and the commandemēt of God that teacheth vs. S. August that grave father that glistering beame that strong piller of Christs church doth avouch the same truth in words yet more manifest writing in this maner Cūmulta fecisset Dom. Iesus nō omnia scripta sunt electa sunt autem quae scriberentur quae saluti credentium sufficere videbantur where as our Lord Iesus did manie thinges all were not written but so much was appointed to be written as was thought sufficient for the salvation of the faithfull What more forceable wordes can be wished what more effectuall narration can be expected what more sensible speeches can bee vsed yet if it be possible to say more herein the selfe same Augustine will performe it in another place where he hath these expresse words In his enim quae aperte in scriptura posita sunt inveniuntur illa omnia quae continent fidem more sque vivendi spem scilicet atque charitatem For in those things which are plainely set downe in the scripture are found all those thinges which conteine our faith and maners that is hope and charitie Loe all things that concerne faith hope and charitie are plainly found in holie scripture where it is diligently to be observed that Saint Augustine doth not onelie say that all thinges conteining faith hope and charitie are to bee found in the scripture but hee doth further say that all such thinges are plainlie set downe in the scriptures VVherevpon I inferre this notable document against popish doctrine that albeit manie thinges in manie places of the scripture bee obscure and intricate which I willinglie graunt vnto the papistes consequentlie that the same surpasse the capacity and iudgement of the vulgar sort yet are all thinges concerning our beleefe concerning our maners concerning our hope concerning our charity concerning our salvation so plaine and so manifest as everie one even of the meanest iudgement may easilie perceive and vnderstande the same and this the papistes must perforce graunt vnto mee neither will I require more at their handes This is confirmed by my Lord of Rochester their learned Bishoppe and reputed martire For these bee his wordes as hee himselfe hath vttered them Scriptura sacra conclave quoddam est omnium veritatum qua Christianis scitu necessariae sunt The holie scripture is a cellar parlour or storehouse of all truthes which are needfull to be knowen of Christians NOVV gentle reader by this bishops confession it is evideut that popish vnwritten traditions are not needfull or necessarie for christians and so with no reason can they be thrust vppon vs. Dionysius Areopagita who lived in the Apostles time is of the same mind These are his wordes Omnino igitur non audendum est quicquam de summa abstrusaque divinitate aut dicere aut cogitare praeter eaquae nobis divinitus scriptae divinae enuntiarunt In no wise therefore may wee make bold to speake or thinke anie thing of the most high and ineffable divinitie but that onelie which holie writ hath revealed vnto vs from heaven Melchior Canus albeit he labour with tooth and naile to prove the consent of the fathers to yeelde vs an vndoubted argument of the truth yet can hee not denie that
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
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