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
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
faciunt peccatum The children of God both love and doe iustice but the children of the deuil both loue and do sinne and againe Manifestum fit studium bonorum operum effectum esse preaestinationis It is manifest that studie to liue well and to doe good workes is the effect of predestination and an hundred such like places the same author hath which I let passe for brevitie sake neither doth anie other of the learned amongest vs hold contrary to this doctrine nay all the pulpets God be thanked found out and extoll the praise of good workes yea which is more to be admired of the papistes who thinke so baselie of our religion wee affirme the good workes of the regenerate to be so acceptable in Gods sight that he will not suffer the least therof to be vnrewarded further we teach affirm in our religion that the regenerat childrē of God cā not cōtinue in gods favour vnles they detest sin striue against the concupiscence of the flesh do good works yet further we auouch cōstantlie that none cā beleeùe truly in Christ which doth not love Christ which doth not emploie his whole care studie industrie to doe the will of Christ and to keepe his commaundements And that this is the faith and doctrine of the Church of England verie manie God be thanked for it haue left to their posteritie livelie testimonies of the same wherof I will onelie name one who as hee did inwardlie in his heart beleeue the gospell so did he outwardlie in his life professe it and after his death confirme the same with a most charitable and christian testimonie of immortall memorie I speake of that honourable and zealous christian Sir VValter Mildmey the late foūder of a most famous colledge in the vniuersitie of Cambridge which he tearmed not after his owne name as the greater part vseth but Emanuell that is God with vs giuing vs to vnderstand therby that as hee beleeued and loued God so he would testify the same to al posterities by that worthie act as by the effect and fruite of a liuelie faith Now then how doe we differ from the papistes herein Zanchius shall answere Atque hic est vnus ex praecipuis vsibus bonorumoperum quod ijs non tanquam salutis causis sadtanquā effectis predestinationis fidei tum nos tum proximi certiores fimus nostrae electionis eoque salutis And this is one of the chiefest vses of good works that both wee and our neighbours are assured by them of our election and salvation not as by the causes of salvation but as by the effectes of predestination and of faith But the papistes will say if good woorkes cannot merite glorie nor iustifie wherefore then must we do them I answere that we must liue well and doe good workes for the loue and dutie we owe to God and because so is his holie will and good pleasure so saith the Apostle in these words ipsius enim sumus factura creati in Christo Iesu in operibus bonis quae preparavit Deus vt in illis ambulemus for wee are his workemanship created in Christ Iesus vnto good workes which God hath ordained that we should walke in them so then we thinke as reuerentlie and esteem as worthilie of good works as doth anie papist in the world for we grant that none can be saued or sanctified without good workes and further that none is truelie iustified which hath not good works yet for all that do we constantly affirme and that by the authoritie of holie writte that no man is or can be iustifyed by vertue of his good works the error of the Papistes consisteth in this that they do not distinguish betweene sanctification and iustificatiō the truth of our doctrine which is the verity grounded in the sacred scriptures is this that sanctificatiō iustificatió are inseparably vnited in one the same subiect in eodē instanti tëporis nōnaturae as the scholes speake that is we are freelie iustified sanctifyed also in the same instāt of time but first iustified in prioritie of nature for example fire and the heate are both at one and the same time though fire be before in prioritie of nature that is though fire goe before as the cause of euerie thing is before the effect of the same and as fire is not before heate in time and yet the cause of that heate so is our iustification not before our sanctification or our inherent iustice in time and yet is it the cause of our sanctification of our inherent iustice and of all the good workes we doe which thing if the papistes would once seriouslie observe they would not differ from our opinion in this behalfe vnlesse they haue fullie resolved to oppose themselves desperatlie against the truth The 12. Preamble VVHo so euer will but euen superficiallie consider the vncertaintie of popish doctrine shall thereby without further discourse find svfficient matter to abhorre and detest the same as most friuolous most ridiculous most irreligious For example in the sacrament of the altar as they terme it if certaine questions be propounded vnto them the best learned know not what to answere but so simply and so sottishly as euerie child may espie the follie of their doctrine If anie papist can truely and without blushing say the contrarie let the same be notifyed by his ansvvere to these my briefe demaundes 1. First I demaund how they excuse the people that adore with diuine worship the thing eleuated ouer the priestes head at Masse from idolatrie from heresie from false beleefe For if either the Priest want intention to consecrate vvhich often chaunceth by reason of vvandering imaginations or of purpose meaneth not to consecrate or of negligence omitteth any vvord of consecration then by popish religion the thing adored is but pure bread so the adorers thereof become idolaters vvorshipping a peece of bread for the euerliuing God And if the people either refuse to adore or doubt if they may adore they are deemed heretiques ipso facto for their pains because as the Popes disholie canons tell vs he that but doubteth of Romish definitions concerning faith and maners is an heretike 2 Secondlie I demaund what it is that the priest receiueth and deliuereth to the communicants when he hauing 40. breads before him supposeth them to be but 38. or 39. and so intendeth to consecrate no more for beyond the priestes intention consecration cannot extend as all wise Papistes graunt neither is his intention more limited to one bread then to an other and therfore can no more consecrate one bread then another 3 Thirdlie I demaund which part of the host as they terme it is the popish made God when the sacrificer intendeth indefinitelie to consecrate the one halfe of the said host and how there in adoring they can avoid idolatrie 4 Fourthly I demaund howe many gods or how many times God is made in
decree of the Councell but also that the Councell may upon a reasonable cause exempt anie man from his iurisdiction that the Councell may iudge and depose the Pope as also compell him to appeare and for his disobedience excommunicate his Holines The Popes owne deare Friar Iosephus Angles Valentinus avoucheth in these wordes Concilium ecclesiae potest Papam per excommunicationem compellere nt redditurus rationem haeresis aut apostasiae criminis cuius accusatur compareat in his duobus casibus illum excommunicare patet quia cumpossit in his duobus casibus papam deponere erit tunc illo superior exconsequenti antequam deponatur per excommunicationem illum ut in iudicio compare at compellere aliter enimsi non posset Concilium Papam compellere neque posset illum iudicare A generall Councell may by excommunication compell the Pope to appeare and to give an account of that heresie or apostacie whereof he is accused and in these two cases excommunicate him The thing is evident because when it can in these two cases depose the Pope it shall then be his superiour and consequentlie before he be deposed compell him by excommunication to appeare in iudgement For otherwise if the Councell could not compell the Pope neither could it iudge him I could alleadge moe like testimonies in this behalfe but it is needles because manie expresse textes in the Popes owne cannon lawe doe witnesse the same whereof this one of Pope Zozimus may suffice for manie Contra statuta sanctorum Patrum condere aliquid aut immutare nec huius quidem sedis potest authoritas To make any lawe or to chaunge any thing against the decrees of the holy fathers this our seat of Rome hath no authoritie Victoria saith thus Bene scio quod Pavormitanus Gerson Okam defendunt quod licet appellare a papa ad concilium I know right wel that Pavnormitaine Gerson and Okam doe holde that vvee may appeale from the pope vnto a generall councell Bellarminus graunteth that albeit Cameracensis Gerson Almaine Cusanus Pavnormitanus Florentinus Abulensis who all are great popish doctors doe differ in the maner yet doe they all acknowledge the povver of a generall councell to be greater then the authoritie of the pope These be his verie owne words Conveniunt tamen in eo omnes vt doceant esse hanc potestatem immediatè in ecclesia proinde mortuo papavel deposito vel nolente adesse concilio concilium non propterea esse corpus imperfectum sed perfectū habere potest atē papalē definiendi de fide sanciendi leges dandi indulgentias c. exquib deducunt concilium esse supra papam posse ipsum indicare punire idem esse querere an papasit maior concilio ac si quereretur an pars sit maior suototo But they all agree in this that they teach this power to be immediatly in the church and therefore when the Pope is dead or deposed or will not come to the councel as he neuer doth that then the councell is not an vnperfect bodie but perfect and hath papall power to define matters of faith to make lawes to giue pardons c. VVhereupon they gather that the councell is aboue the pope that it can iudge him and punish him and that it is all one to demaunde if the pope be greater then the councell as if it were asked if the part be bigger then the whole The councell of Basill defined it for an article of our faith to beleeue that the councell is aboue the pope These be the expresse words of the councell Veritas de potestate concilij generalis vniuersalem ecclesiam repraesentantis supropapam quemlibet alterum declarata per Constantiense hoc Basileense generalia concilia est veritas fidei catholicae The veritie of the power of a generall councell representing the vniuersall church aboue the pope and euerie other person declared by the generall councell of Constance and this of Basil is the verie truth of the catholike faith And the councell addeth another clause to wit that whosoeuer denieth this veritie obstinately is to be reputed for an heretike In fine Pope vrbanus saith thus Vbi apertè Dominus veleius apostoli eos sequentes sancti patres sententialiter aliquid definierunt ibi non novam legem Rom. Pontifex dare sed potius quod praedicatum est vsque ad animam sanguinem confirmare debet vvhere our Lord or his apostles haue spoken any thing plainlie and the holy fathers comming after them haue defined any thing iudicially There the bishop of Rome must not make any new lavv but rather confirme that vvhich is preached vvith the best bloud in his bodie The fourth Conclusion GEnerall and popish councels in these daies are as a nose of waxe and the decrees therof as vncertaine as the wind This conclusion is proved to be such by the expresse iudgement of great learned papistes Bellarminus writeth of councels in this maner Nos dicimus concessum episcoporum in concilijs legitimis esse verum iudicum concessum eorum decreta leges necessario sequendas vve say that the assembly of Bishops in lavvfull councels is the true assembly of iudges and that their decrees and lavves must bee followed of necessitie But in another place the same Bellarminus hath these vvords Dico igitur concilium illud non posse errare quod absolutè est generale ecclesiam vniversam perfectè representat eiusmodi autem concilium non est antequam adsit sententia summi pontificis I say therefore that that councell cannot erre which is absolutely generall and vvhich representeth the vniuersall church perfectly but such a councell is not before the pope giue his assent And hee saith againe in the selfe same chapter Idem enim est sive pontifex expresse concilium reprobet sive conciliū agat contra pontificis sententiam For it is all one whether the pope expressely disalow the councel or the councell doe against the popes mind Now in the first place Bellarminus telleth vs that bishops are true iudges in the councels and haue definitiue voices in the same and that their decrees must needes be followed But in the other two places he singeth another song and telleth vs that though the Pope commeth not in person to the councels but sendeth his legats in his place yet are the decrees of such councels of no force nor to any purpose vnlesse they bee according to the popes mind They are therefore as a nose of waze because when the bishops haue imploied their whole industrie when they haue vsed long consultation when they haue disputed the matter pro contra when they haue inuocated the holy ghost and haue with mature deliberation set downe cannons accursing such as will not obay the same the pope notvvithstanding saith all this is not worth a stravv as which is contrarie to his opinion that
which perteine to his office and to his proper subiects he can doe as much as the Pope Loe this great learned Papist who for his learning is reverenced of all Papists in the world ascribeth no lesse auctoritie to every Bishop in his diocesse then to the Pope himselfe Againe he affirmeth that no bishops authoritie is dependent vpon the Pope but is immediately from Christ so that papistrie is still confuted and confounded by it selfe and that by the best doctours of greatest authoritie even in the Church of Rome Iosephus Angles though otherwise he flatter the Pope and advance his auctoritie yet hath Gods Spirit enforced him to testifie the same truth These are his wordes Si comparemus B. Petri aliorum Apostolorum potestatem ad gubernationem omnium credentium tantam alij Apostoli habuerunt potestatem quantam B. Petrus habuit it a quod poterant quemlibet Christianum totius orbis sicut modo Rom. Pont. excommunicare in qualibet Ecclesia Episcopos sacerdotes creare ratio est quia omnis potestas B. Petro promissa tradita fuit caeteris Apostolis collata hoc sine personarum loci vel fori discrimine If we compare the power of S. Peter and of the other Apostles to the government of all the faithfull other Apostles have even as much power as S. Peter had so that they could then excommunicate every Christian in the whole world as the Bishop of Rome doth now and also make Bishops and Priests in every Church The reason is because all power promised and given to S. Peter was also given to the rest of the Apostles and that without difference of persons place or consistorie This is the sentence of fiyer Ioseph who vnwittingly and vnwillingly such is the force of veritie doeth wonderfully advance the trueth even while he seeketh to oppugne the same 1 For first he graunteth that every Apostle had as much auctoritie as S. Peter 2 Secondly that every Apostle had then as much auctoritie as the Pope chalengeth now 3 Thirdly that every Apostle had auctoritie from Christ to create Priests and Bishops every where 4 Fourthly that all this their authoritie was given them without difference of person place or consistorie O mercifull God blessed be thy holy Name for ever such is the maiestie of thy holy Gospell that the enemies thereof iustly infatuated for their sinnes doe vnwares even then illustrate thy trueth when they thinke the most to obscure the same This I did not see O God when I was abandoned from thee this I nowe behold O God when thou of thy mercy hast called me to thee Graunt O sweete Father that all seduced Papistes may behold the same with me to the glorie of thy holy Name the honour of thy Church and the eternall solace of their owne soules For more then the Popes owne deare doctours doe teach vs we desire not at the Popes hands The generall Councels of Constance and Basil decreed this matter in these manifest tearmes Ipsa synodus in spiritu Sancto legitimè congregata generale concilium faciens Ecclesiam militantem representans potestatem immediatè à Christo habet The Synode lawfully assembled in the holy Ghost making a generall Councell and representing the Church militant hath power immediately from Christ. Thus saith the Councell and doubtlesse where power commeth immediately from Christ it can not be derived from the Pope Thirdly S. Paul had speciall auctoritie over the Gentiles and largely as much as Peter if not more and consequently since all Christians now were Gentiles then the Pope if he will needes have superioritie over his brethren Bishops must reduce his succession from S. Paul For thus saith S. Paul of himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gospell of the vncircumcision was committed to me even as the Gospell of circumcision to Peter The third Conclusion KInges have power coactive over Popes but Popes have no coactive power over Kings albeit Popes of late dayes have not onely excommunicated Princes but deposed them also For proofe of this conclusion many texts of holy Scripture are consonant King Salomon deposed Abiathar and placed Sadock in his roome For so the booke of Kings saith Abiathar quoque sacerdoti dixit rex vade in Anathoth ad agrum tuum quidem vir mortis es sed hodie te non interficiam quia portasti arcam domini dei coram David patre meo sustinuisti laborem in omnibus in quibus laboravit pater meus eiecit ergo Salomon Abiathar vt non esset sacerdos domini paulò post Sadoc sacerdotem posuit pro Abiathar Then the King said to Abiathar the priest goe to Anathoth vnto thine owne farme for thou art worthie to die but I will not this day kill thee because thou barest the Arke of the Lord God before David my father and because thou hast suffered in all where my father hath beene afflicted Salomon therefore cast out Abiathar from beeing priest vnto the Lord and set Sadock the priest in the roome of Abiathar King Iosaphat appointed both Ecclesiasticall and secular Magistrates commanding them strictly to looke vnto their charge These be the words of holy writ In Hierusalem quoque constituit Io saphat Levitas sacerdotes principes familiarum ex Israel vt iudicium causam domini iudicarent habitatoribus eius Praecepitque eis dicens sic agetis in timore domini fidelitèr corde perfecto King Iosaphat appointed in Hierusalem Levites and Priests and Princes of the families of Israel that they should iudge the iudgement and cause of the Lord to the inhabitants thereof And he commanded them saying Thus shall ye doe in the feare of the Lord faithfully and with a perfect heart And it followeth in these wordes Omnem cau sam quae venerit ad vos fratrum vestrorum qui habitant in vrbibus suis inter cognationem cognationem vbicunque quaestio est de lege de mandato de caeremonijs de iustificationibus ostendite eis vt non peccent in Dominum Every cause which shall come vnto you of your brethren which dwell in their cities betweene kindred and kindred where soever question is of the law of commandement of ceremonies of iustifications tell them that they sinne not against the Lord. It followeth thus Amarias autē sacerdos Pontifex vester in his quae ad deum pertinent praesidebit porro Zabadias filius Ismaelqui est dux in domo Iuda super ea operaerit quae adregis officium pertinent Amarias the Priest and your Bishop shall beare rule in those thinges which perteine to God and Zabadias sonne of Ismael captaine in the house of Iuda shall be over those workes which belong to the office of the King These are the expresse words of holy Scripture which I have alleadged at large because if they be once applied effectually they can not but proove my opinion fully 1 First therefore as the Queenes
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
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
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
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
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