Her teachers venting that which was concredit to them not invented by them which they receaved not excogitate and not anie brood of their owne ingyne but the bread of heavenlie doctrine which is not of private vsurpation but of publicke deliverie or traditioÌ„ brought to them not broached by them wherein they should not bee Authors but keepers not instituters but observers not leaders but followers teaching the same thinges to others by word which themselues had from the Apostles by WRIT So that tho they speake after a new manner of speaking or expression yet they should speake no new thing for matter observing that as in the growth of our bodies there is no increase of new members in number but augmentation of the same in measure So in the Churches knowledge that the growth there-of should bee in the same doctrine of Fayth alreadie delyvered but no new Article of doctrine afterward to bee broached For preventing whereof therefore did that holie Apostle lyke BONARGI or a sonne of Thunder throwe that dreadfull Thunderbolt agaynst all Novelists saying Tho we or an Angell from Heaven preach vnto you {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} beside that which wee haue preached let him bee accursed So that it did not suffice sayeth Lyriâ—ensis for keeping sound that doctrine of Fayth which was once delivered to make mention of man altho it were peter Andrew Iohn or all the companie of the Apostles except that hee comprehended in lyke-manner the verie excellencie of Angelicall powers And which speach of the Apostles Augustine explayneth thus If wee or an Angell from Heaven preach vnto you anie thing concerning Fayth and Lyfe besides that which yee haue receaved in the Legall and Evangelicall Scriptures sayeth hee let him bee accursed limiting so what the Apostle preached in the matter of Fayth or manners within the pale of the written word and leaving no place therein to vnwritten traditions Thus it beeing cleare that the true Religion is onelie most Ancient and that the most Ancient Religion lykewyse is onelie most true as having it whole Origen from CHRIST and His Apostles and from that warrand of holie Scripture which they haue left behinde them which made Tertullâ—an to say Doubtlesse that is to bee helde sayeth hee which the Church hath receaved from the Apostles and the Apostles from CHRIST and CHRIST hath receaved from GOD It followeth necessarilie that that Religion or Doctrine what-so-ever that wanteth this Antiquitie and is of later invention is neither true nor Catholicke The first propertie of Catholicisme beeing that of time to wit which hath beene ever and from the beginning taught in the Church therefore sayeth the fore-named Vincentius Lyrinensis In the Catholicke Church a speciall care must bee had that wee holde that which was ever everie where and by all believed so that that Doctrine which is deficient in the verie first poynt to wit the vniversalitie of tyme and was not semper or ever in GOD'S Church but whereof it may bee sayde as our Saviour sayeth of the Iewish Bills of Divorce From the beginning it was not so the same is no wayes sound and Catholicke Doctrine but lyke that later Supersemination of Tares after the good Seede in the LORD'S Field neyther is anie person who professeth the same verus genuinus Catholicus a true and vpright Catholicke but on the contrarie a giddie and prophane Novelist whose lust as it were of prophane and new hatcht Curiositie sayeth the same Father can not contayne it selfe within the chaste limites of sacred and vncorrupt Antiquite CHAPT. II. The Noveltie of Poperie instanced in 14 particular poyntes of Erronious Doctrine THis challenge then of Noveltie and consequentlie of an vnjust vsurpation of the name of Catholickes wee justlie lay to the charge of the Romanistes of these tymes which the better that wee may cleare and confirme wee shall instance the same first in 14 particular poyntes of Doctrine as making vp a sufficient Dittie the Noveltie where-of severallie next shall bee God willing proven by the witnessing of their owne mouthes vt ex ore suo judicetur servus nequam or by the vndenyable recordes of venerable Antiquitie The Poynts are these that follow THat beside Scripture there are sundry doctrinall vnwritten traditions which men are bouÌ„d no lesse to reverence and belieue than GOD'S written Word and as Articles of Fayth vnder payne of damnation That people should not bee permitted to reade the holie Scriptures That beside CHRIST the Church is also built vpon the Bishop of Rome as S. Peter's successour so that hee is both the foundation and head there-of as vniversall Bishop That by vertue of the same prerogatiue hee is over and aboue all the members there-of even in temporall thinges That Prayer in the Church should or may bee in an vnknowne Tongue That beside prayer to GOD wee may lawfullie lyke-wyse pray both to Sayncts and Angels That beside the worshipping of GOD wee may also worship Images Reliques and such lyke with a Religious Adoration That beside CHRIST'S meriting our good workes are also meritorious causes of the Kingdome of Heaven so that GOD were vnjust if for their condignitie Hee bestowed not the same vpon vs That beside Hell and Heaven there is a third place also after death for the soules in Purgatorie That beside CHRIST'S satisfaction there are also satisfactions of the Saynctes whereof with the sufferings of CHRIST is made vp the Churches Treasure of indulgences That beside Baprisme and the LORD'S Supper there are also fiue other Sacramentes of the Gospell properlie so called That the Bodie and Blood of CHRIST is not onelie truelie and reallie present in the Sacrament of the Supper but lykewyse that the verie visible Elements are transubstantiate into the verie substance of CHRISTS Bodie and Blood That the Cup in the Communion should not bee permitted or given to the people That beside CHRIST'S Sacrifice of Himselfe once vpon the Crosse forever there is also a daylie proper propitiatorie and reall sacrificing of Him vpon the Altar for the quicke and the dead and this is the sacrifice of the Masse CHAPT. III. Of the Noveltie then first of the doctrine of vnwritten traditions whereon the mayne bodie of Poperie is built altogether THE first vrgers then of vnwritten Traditions in the Christian Church wee finde to haue beene some Heretickes who arose in IRENEVS dayes Anno 180 of whom hee wryteth thus When they are convinced by the Scriptures they fall out into the accusation of the Scriptures sayth hee as if they were not rightlie alleadged or of authoritie of themselues and because they are ambiguouslie set downe and that the trueth can not bee found out of them by those who knoweth not Tradition which was not delyvered by writ but by word for which cause Paull himselfe sayde Wee speake wisedome amongst these that are perfect In which wordes is not onelie set downe what Armour onelie the Orthodox
Fathers then vsed for convincing of Heretickes to wit the holie Scriptures but also in these ancient Heretickes is seene the true picture of our new Romanistes who when they are in lyke-manner convinced by Scripture they fall out lyke-wyse into the accusation of the Scriptures that they are not rightlie translated by vs and are not of sufficient authoritie of themselues without the Churches declaration that they are also ambiguous and obscure and that the trueth in all poynts of Doctrine can not be had out of them without vnwritten Tradition bringing also for the mayntayning thereof this same place of Scripture adduced by these ancient Heretickes The same doeth Tertuâ—â—ian lykewyse testifie of the Heretickes in his tyme who would not graunt sayeth hee that the Apostles revealed all thinges to all men but some thinges they taught secretlie and to a few even as Bellarmine speaketh which were to bee preserved from age to age by vnwritten Tradition for which cause the Apostle sayeth to TIMOTHIE O Timothie keepe that which was committed to thee The Author also of that Booke de Vnitate Ecclesie thought to bee Waltram Bishop of Naâ—â—â—rg showeth that this â—aven spâ—ed most and prevayled in the Romane Church wâ—en the Papacie came to an hight in Hildibrandes tyme about the yeare 1072 by the monasticall sort of that age of whom hee beeing living in that same age sayeth That despysing these doctrines that are of GOD to wit in holie Scripture they affect other doctrines sayeth hee and bringeth in into the Church commandementes of humane institution And agayne hee showeth why they suffered not their Novices as they ought to exercise themselues diligentlie in Scripture to wit that their vnpolished myndes might bee fedde with the huskes of Devils which are sayeth hee the customes of the traditions of men And which thing was so farre contratie to the ancient custome vsed at first in Monasteries that their owne Duarenus testifieth they were nothing else but Seminaries of Divinitie wherein they studied sayeth hee diligentlie the Scriptures and out of which as out of a Seminarie these were chosen and taken out for vndergoing Ecclesiasticall charges who were amongst them of best lyfe and learning Whence it is lyke-wyse that venerable Beda testifieth that this was the exercyse of those who were in that Famous and Religious Monasterie of our Land called Colmekill to wit that they might onelie learne these Doctrines which were in the Propheticall Evangelicall and Apostolicall Scriptures sayeth hee Which thing is farre different from the Doctrine of the Romane Church now who teacheth that the Scripture is the least part of revealed trueth and the farre greater part of the Gospell is come to vs by vnwritten tradition as sayeth Hosiâ—s of which sort Petrus à Soto granteth these to bee to wit the sacrifice of the Masse invocation of Saynctes the Popes Supremacie Prayers for the Dead the fiue Sacramentes beside Baptisme and the LORD'S Supper Wherevnto their Canisius joyneth worshipping of Images and their Bishop Lâ—ndanâ—â— addeth Transubstantiation the Communion vnder one kynde Indulgences and Purgatorie so that by their owne confession the mayne bodie of Poperie is not built vpon the sure foundation of Propheticall and Apostolicke writ as on the Rocke but vpon the sandie and vnsure foundation of pretended vnwritten tradition CHAPT. IV. That these Doctrines of Fayth for which the Romanistes pretende onlie vnwritten tradition as their warrand are not onelie beside but also plainly contrarie to the written word by their own confession and so can not bee but the latter sowne Popple in the Lord's Field BELLARMINE in his fourth Booke of the Word of God professeth in the name of all Romanistes saying That such traditions as are repugnant to Scripture we never doe defende sayth hee seeing there-fore hee renounceth such and abdicateth them both from his profession and patrocinie Let VS inquyre concerning some poynts of Poperie by their owne confession whether they bee Babels babes or the brood of such a bastard birth And first wee know that publicke prayer and performing of divine worship in an vnknowne tongue to the People is a doctrine and practise of Poperie having no ground but vnwritten tradition But if it bee asked whether this bee agreeable to Scripture 1. COR. 14. or contrarie thereto their owne Cardinall Cajetane on that place will tell vs saying By this doctrine of S. Paull it is to bee helde that it is farre better for the edifying of the Church that publicke prayers which are vttered in the hearing of the people bee said in a language common and knowne both to the Clergie and people And agayne sayth their owne Benedictus Montanus altho the Apostle would haue prayers sayde in a language that is vnderstood yet notwithstanding it is to bee helde that the Church to wit of Rome for most just causes hath decreed and ordayned the contrarie Heere then wee see that the Romane Church can decree clean contrarie to the doctrine of the written Word Agayne wee know that the prohibition of people to reade the Scriptures is a doctrine and practise of Poperie having no warrand but the Churches tradition but if it bee asked whether this bee agreeable to Scripture or no and especiallie to COLOSS. 3. 16 their owne Bishop Espenceus will tell vs saying It is manifest by the doctrine of the Apostle to the Colossians 3. 4. and by the practise of the Church sayeth hee that of olde the vse of the Scriptures was permitted to the people Therefore sayeth the Iesuit Azorius wee confesse that in S. Ierome and Chrysostomes tymes the Laicke people were exercysed in reading of the Scriptures because they were written in these Languages which they did vnderstâ—d and so sayeth also their Alfonsus à Castro Agrippa and others Lyke-wyse wee know That the making the Image of GOD the Father after the likenesse of an olde man is a doctrine and practise of Poperie having no warrand but the tradition of the Romane Church But if it bee asked whether this bee agreeable to Scripture EXOD. 20. 4. and DEVT. 4. 15. a clowde of witnesses of their owne Doctors will tell vs the contrarie as Bellarminâ— confesseth Abulensis to bee Durand and Perésius to whom wee may joyne also the late Iesuit Vasquez and others Wherefore Iohannes Ragusius in his Oration at the Councell of Basil is forced to confesse That altho in the olde Law the visible Images of GOD and of his Saynctes were forbidden by the Law of GOD and no libertie was graunted since eyther in the Olde or New Testament to make anie such yet the Church taught forsooth by the holie Ghost sayeth hee hath not onelie permitted but decreed and ordayned the contrarie Where wee may see a strange libertie assumed by the Church and a farre stranger inspiration of her by the holie Ghost hee to bee contrarie to himselfe and shee to trangresse GOD'S expresse command in Scripture by his
inspiration More-over wee know that the giving of the Communion to the people vnder one kynde onelie is a doctrine and practise of Popeperie having no warrand for it but the tradition and authoritie of the Romane Church but if it bee asked whether this bee agreeable to Scripture or no the Councell of Constance all in one voyce will tell vs the contrarie and confesse that neyther was it so in CHRIST'S institution set downe in holie Scripture nor was it the practise of the Apostles or of the primitiue Church but is brought in later for such reasons as the Church of Rome thought good For so sayeth the Councell Albeit CHRIST after Supper did institute this venerable Sacrament and gaue it to His Disciples vnder both kynds of bread wine As also tho in lyke-manner this Sacrament was receaved by the faythfull vnder both kyndes Notwithstanding there-of this custome for eschewing of certayne dangers and scandalls that might ensue vpon good reason is now brought in that the same shall bee receaved by Laickes vnder one kynde onelie Where wee see that the Church of Rome thinketh her selfe wyser and more provident in fore-seeing of dangers than CHRIST His Apostles and the primitiue Church was and that lyke the Pharisees and Scrybes of olde by her traditions shee hath made the word of GOD to bee of no effect CHAPTER V. That these Doctrines of Fayth for which the Romanistes pretende onlie vnwritten Tradition by their owne confession are neyther necessarie nor profitable to salvation and consequentlie not onelie superfluous but vnjustlie vrged to bee believed vpon danger of salvation CArdinall Bellarmine in his fourth Booke of the Word of GOD confesseth that the Apostles did preach vnto GOD'S people all these thinges which were necessarie and profitable vnto them sayeth hee vnto their salvation But what they preached so to all that also they wrote and left registrate in Scripture for so sayeth Bellarmsne in lyke-manner I affirme that all these thinges were written by the Apostles sayeth hee which are necessarie for all men and which they publicklie preached to all Therefore it followeth that in the Apostles writs are contayned all thinges which are necessarie and profitable to salvation But to subsume These doctrinall Traditions whereon is grounded the mayne bodie of Poperie were not written by the Apostles as is confessed Therefore it followeth that the same are neyther necessarie nor profitable to salvation and so wee see what doome their owne mouthes by the force of trueth are made to pronounce vpon these vnwritten Doctrines and Traditions and consequentlie how vnjuâ—â—lie they are obtâ—uded vpon Gods people Next I aâ—gue What the Apostles did preach vnto all as necessarie and profitable vnto salvation and which S. PAVLL calleth else where the whole councell of GOD that onelie should their successoures teach vnto all as necessarie and profitable vnto salvation But the Apostles as is confessed did preach nothing vnto all as necessarie and profitable vnto salvation but that which is written in holie Scripture vnder the payne of that curse denounced by S. Paull GAL. 1. 8. Therefore nothing should bee taught by true Pastors as their successoures vnto all as necessarie and profitable vnto salvation but that which is written in holie Scripture Where-fore sayeth Augustine if wee or an Angell from Heaven preach vnto you any thing beside that which yee haue receaved in the Legall and Evangelicall Scriptures let him bee accursed As also sayeth their Aquinas It is to bee affirmed that no other thing ought to bee preached but that onelie which is contayned in the Gospells and Epistles and in the holie Scripture playnlie or more obscurelie Whosoever then teacheth for doctrines of fayth anie vnwritten traditions neyther contayned in holie Scripture playnlie nor obscurelie as Canus affirmeth most poynts of their doctrine to bee it followeth that hee is no true teacher nor successour to the Apostles but controlling Scripture and deserting their practise hee declareth himselfe to bee an impostor guiltie of prophane Noveltie a sower of Tares in the LORD'S Field and will-fullie to incurre that Apostolicall Anathema CHAPTER VI Of the Noveltie of withholding the people from reading of the Scripture FIrst then omitting Testimonies of Scripture formerlie set downe which make for this poynt I come to the Testimonie of one of their late and famous Bishops Espenceus by name whereby hee witnesseth That this with-holding of Scripture from the people was neyther in the Apostles tyme or agreeable to their doctrine nor yet was it in the tyme of the primitiue Church whose practise was contrarie to their now-a-dayes his wordes then are these It is manifest sayeth hee by the doctrine of the Apostle COLOSS. 3. 16. and by the practise of the primitiue Church that of olde the publicke reading of the Scripture was permitted to people Whence it was that Chrysostome in his tyme did vehementlie vrge the same vpon his auditors saying I beseech you all that are Laickes that yee get Bibles to your selues the medicine of the soule and if yee will not get more get to your selues the New Testament at least And agayne hee sayeth What is it then that wee so earnestlie requyre of you but that one of the dayes of the weeke or at least vpon the Sabbath day yee would haue a care to reade the Gospells which before yee come to these Sermons ye haue amongst your handes at home and that yee would frequentlie repeate the same and diligentlie search out the meaning and note what is cleare and what is â—bscure therein By doing whereof he showeth what good will redound both to him who was their teacher and to them who were his heareâ—s to wit that hee should neede the lesse labour and paynes to make them vnderstand the meaning of the Gospell when at home they haue made the Text samiliare to themselues and they also should thereby bee made the more shaâ—pe and quicke in vnderstanding not onlie onelie to heare and perceaue what is sayde vnto them but also to teach others And if anie should pleade the want of scarcitie of Bookes hee showeth concerning this that it were ridiculous to answere these who were rich and as for the poore sort hee showeth also that it is a shame to them to want the Scripture which can afford so great profit to them as their soules instruction and yet carefullie to acquire such tooles or instruments as their severall Trades requyred for winning their bodilie Foode but if anie bee so poore sayeth hee that by no meanes hee can acquire Bookes â—o himselfe then by the continuall reading of the Scriptures which is in this place hee needeth not to bee ignorant of anie thing that is therein Which thing made the Iâ—suit Azortus to say Wee confesse that in the tymes of Ierome and Chrysostome which was 400 yeares and aboue after CHRIST that the Laickes were exercysed in reading of the Scripture because they were written in these Languages
temporall as spirituall thinges but aboue the verie holie Scriptures c. I can not see sayâ—th hee why these men may not bee called false or Pseudocotholickes CHAPTER X. The Noveltie of publicke Prayer and other divyne Service in a tongue vnknowne to the people FIrst in this poynt that the Apostles doctrine and Churches practise in their tyme was coâ—trarie to the Romaniâ—tes now Cardinall Cajetane doeth evidentlie testifie saving Out of the doctrine of S. PAVLL wee haue it clearlie set downe that it is better for the edification of the Church that publicke prayers which are vttered in the audience of the people bee spoken sayeth hee in a Language common both to Clergie and people than otherwyse And that this was also the Churches conforme practise in the dayes of Iustine Martyr is evident who in the ende of his second Apologie for Christians in expresse tearmes telleth vs sayeth Bellarmine That the whole people in the Church vsed to answere AMEN when the Presbyter ended the Prayer or Thankesgiving wherefore it will follow that the Prayer or Thankesgiving was in the vulgar tongue else sayeth the Apostle how shall hee that occupieth the rowme of the vnlearned say AMEN at thy Thankes-giving if hee vnderstand not what thou sayest Next what was the practise of the Church after Iustines dayes both in the East and West is lyke-wyse cleare out of Bellarmine who testifieth saying That this custome was also a long tyme observed both in the East and West is evident out of Chrysostomes Liturgie where most clearlie sayeth hee are distinguished what the Prieâ—â— and Deacon and what the people in divyne Service did sing As lyke-wyse out of Cyprian in his sermon on the LORDS prayer where hee showeth how the people did answere saying Wee haâ—e our heartes vnto the LORD and out of Ierome in the preface of his second booke on the Epistle to the GALATIANS who wryteth That in the Churches of the Citie of Rome the people was heard lyke a heavenlie thunder aunswering with a lowde voyce and saying AMEN Therefore their Nicolaus de Lyra and with him Aquinas Gretzer others freelie acknowledgeth saying In the primitiue Church the Thankes-givings and all other common Servâ—ce was performed sayeth hee in the vulgar Toâ—gue and the Canonicall Prayers â—ayth their Cassaâ—der and speciallie the words of consecration of the bodie and blood of our LORD the Auncientes did so reade that all the people might vnderstand and say AMEN thereto Which custome of the Church as yet vsed in Aegypt and Ethiopiâ— it is a wonder sayâ—th Erasmus how it became to bee changed And if wee consider M. Hardinges reason in his aunswere to Bishop Iewell why Prayers and all other divyne Service was vsed in the primitiue Church in the vulgar tongue wee shall finde that the same reason holdeth still and so miliâ—ateth constantlie agaynst this practise of Romish Noveltie for thus sayeth M. Harding In the primitiue Church this was necessarie when fayth was alearning and therefore the Prayers were made then in a knowne tongue vnderstood by the people sayeth hee because of their farder instruction And can anie man say nowe but people in lyke-manner are learning the fayth daylie and haue neede of farder instruction than they haue alreadie Or will anie affirme that this â—ule of the Apostle Let all bee done vnto edification helde onelie for a tyme Therefore seeing the edifying of GOD'S people which is the fiâ—all cause why Prayer and publicke Thankes-giving should bee performed in the vulgar doeth not varie by diversitie of tymes but continueth still even so then should speaking in the Church vnto their vnderstanding CHAPTER XI The Noveltie of the invocation of Saynctes departed FOr discoverie of the Noveltie of which doctrine obtruded to bee believed and practised by all Catholickes vnder payne of damnation wee haue before CHRIST the first foure thousand yeares prescription agaynst anie such doctrine or practise in the Church of GOD by the confession of Bellarmine and all other Romanistes who graunt That during all that tyme both before and vnder the Law there was no invocation of Saynctes departed Next if wee come to our SAVIOVR'S tyme and his Apostles their owne Eckius Luthers great Antagonist declareth That in the New Testament the Apostles and Evangelistes neyther taught by word nor delyvered or left anie such thing by writ that the Saynctes departed should bee invocated neyther would the holie Ghost sayeth hee suffer them so to doe by whose inspiration they spake The same also doeth their Dominicus Bannes and the Iesuit Salmeron testifie rendring this reason Because it would seeme hard to the Iewes sayeth hee who were never taught so to doe by Moses nor the Prophets and the Gentiles should haue thought that there were manie gods exhibite to them in place of the multitude of gods which they had forsaken Beholde thâ—n heere a doctrine of the Romane fayth confessed to haue for the warrand there of neyther Gods written word nor yet Apostolicall vnwritten tradition now if it was neyther written nor preached by them let anie man consider if the Noveltie thereof bee not cleare and that they can not eschew the Apoâ—tles Anathemâ— who sayeth If an Angell from Heaven should preach vnto you beside thâ—t which I haue preached let him bee accursed Next to the Apostles tymes if wee come to after ages and inquyre howe loâ—g was it after the Apostles before anie mention was ever heard of anie such thing their owne Bishop Poresiâ—s Will playnlie tell vs saying That beâ—ore the â—yme of the Martyr Corneliâ—s which was abouâ— 252 yeares after there was no mention sayeth hee so farre as wee can see of anie invocation or intercession of Saynctes What was the practise lykewyse of the Church in S. Augustin's tyme who lived after the 400 yeare of CHRIST and speciallie of the westerne or Romane Church himselfe doeth declare saying of the Martyres and Sayncts departed As for such men of God sayeth hee who haue overcome the world in confessing of Him they are named in their owne place and order but they are not prayed vnto Yea in the 1200 yeare of God Bernard did put it in doubt whether the Saynctes departed anie wayes heard the living which if they doe not then speaking to them by prayer were altogether foolish for speaking of devoute Humbert hee sayeth Neyther see I him now nor perhaps doeth hee heare mee More-over it is to bee observed that the Fathers of the primitiue Church vsed this as a specâ—all Argument to proue Christ to bee GOD because Hee was everie-where prayed vnto Which Argument had beene of no force if in those tymes they had prayed eyther to Saynctes or Aâ—gâ—ls Therefore Oâ—igen showeth That PAVLL 1 COR. 1. 2. proveth heereby CHRIST to bee GOD because His Name is everie where incalled vpon for the Apostle sayeth hee doeth thereby pronounce IESVS CHRIST to bee GOD because His Name is incalled
would bee vnder none sayeth hee but hee alone would bee aboue all others And agayne What else sayest thou heereby but I will ascende to Hâ—aven and exalt my Throne aboue the Sâ—arres and bâ— lyke to the hâ—gâ—est For what are thy brethren * Bishops of the Catholicke Church bâ—t the Starres of Heaven More-over hee declareth this style to bee playne Antichristian and consequentlie clearlie guiltie of Noveltie for sayeth hee I confidentlie affirme that who-so-ever hee bee that calleth himselfe Vniâ—ersall Bishop or desireth so to bee called he is the fore-runner of Antichrist who by pryde extolleth himselfe aboue all others And therefore beeing Antichristian the same Gregorie telleth that it is so farre from true Catholicke sayth to assent thereto as on the playne contrarie this is to depart from the fayth and make Apostasie to Antichâ—ists 〈◊〉 For to giue assent oâ— acknowledge anie such style what else is it but to lose the sayth and make ship-wracke there of sayeth hee Which thing made Cardinall Cusanus to denye plainlie that the Pope was Vniversall Bishop but onelie the first Bishop saying And while wee defende this part to wit that the Pope is not Vniversall Bishop but onelie the first aboue others to wit in place and while wee â—ound the vigour and strâ—â—gth of holie Councells not on the Pope but vpon the consent of all because in so doing wee defende the trueth sayeth hee and reserue vnto everie one their owne honour heereby wee reverence the Pope a-right The cause lykewyse why the primitiue and godlie Bishops of Rome never claymed anie such supremacie quasi Episcopi vrbis potius quam orbis sayeth their owne Duaren and would never vse or assume as Gregorie testifieth anie such prowde title their owne Bishop of Rochester clearlie setteth downe saying For that age beeing neare to the Apostles tymes did studie to modestie and humilitie for as yet the word of CHRIST was recent in their memories sayeth hee which sayth Except that ye be coÌ„verted and become as these little ones yee can not enter into the Kingdome of Heaven Wherefore they had a care to debarre from them these glorious titles sayeth hee whereon the verie lightest occasion of pryde might aryse Insinuating thereby evidentlie not onlie the latter Noveltie of anie such loftie styles and supremacie which the latter Bishops of Rome doe vsurpe but also the ground wherefrae the same proceedeth to wit the want of that wonted modestie and humilitie of their predecessoures and the oblivion of these words of CHRIST which were ever recent in the memories of their auncient and godlie forebeares CHAPTER VIII The Novelty of the Popes supremacie it selfe and first over the whole Clergie in matters Ecclesiasticall THE Noveltie of Papall supremacie it selfe implyed in the fore-named title of Vniversall Bishop will the more clear lie appâ—aâ—e by sâ—tting downe the beginning progressâ— thereof as their owne vndenyable recordes giue evidence thereof First then their owne Duarenus sayeth That the more auncient and holiest Bishops of Rome beeing content with their owne Sea and Church did leaue to other Bishops the free governament of these Churches that were committed to them beeing sayth hee rather as the Bishops of a Citie than of the whole world But these Bishops who came after them did not contayne themselues within these boundes but as it were Lords and Kings they made no doubt to doe all thinges at their pleasure sayâ—th hee and to ascrybe to themselues the governament of the whole Church Hee who was afterward one of their owne Popes lykewyse testifieth saying Before the Councell of Nice everie one lived to himselfe and small respect was had to the Church of Rome After this Emperours becomming Christian there were appoynted about the tyme of the Councell of Nice for the better governament of the Church foure Patriarches all of a-lyke jurisdiction and the Bishop of Rome amongst them as one having onlie the Primacie of place for the dignitie of the Citie and imperiall seat therein as is evident out of their owne wryters and especiallie out of that Famous Councell of Chalcedon consisting of 430 Bishops whose mynde was sayeth Bellarmine that the Church of Rome had therefore the first place because that Citie was the Seat of the Empyre But thereafter sayth their owne Cardinall Cusanus by vse and custome of subjection vnto him wee may see how farre the Bishop of Rome hath prevayled in jurisdiction beyond the holie and auncient boundes sayeth hee and allowance which was only within his owne westerne Patriarchie The first thing they stroue for after the dayes of Gregorie was for that style of Vniversall Bishop which hee had so much damned and with it to clayme an vniversall supremacie of jurisdiction over all others in matters Ecclesiasticall which style as Platina telleth vs Boniface the third obtayned from Phocas the Emperour magna cum contentione or with great opposition in the verie hatching for How farre contrarie this was as Gregorie himselfe sayeth to the Evangelicall ordinance and decrees of Councells let the Canons of the first foure generall Councells testifie which foure their canonized Pope Gregorie did reverence alyke as hee did the foure sacred Evangelistes The first whereof was that Famous and first Councell of Nice vnder Constantine the first Christian Emperour consisting of 318 Bishops and celebrate Anno 325 In the sixt Canon whereof it was thus decreed that the Bishop of Alexandria should brooke alyke jurisdiction within his province as the Bishop of Rome did in his showing thereby that all the Patriarches were alyke in jurisdiction within their owne precincts without anie subordination of one to another Wherefore Cardinall de Cusa setting downe the meaning of Parilis Mos vsed by the Councell sayeth As the Bishop of Rome hath power over all his owne Bishops so lyke-wyse the Bishop of Alexandria hath the same priviledge of power throghout all Aegypt Which limitation of everie ones proper power within their owne precinctes is called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or the auncient custome amongst Bishops before therefore sayeth the Canon concerning Antioch Let Antioch also and other provinces keepe their Auncient priviledges Whence wee conclude out of this Famous Councell that if this was the auncient priviledge and custome of other Churches to bee free from anie subjection to the Church of Rome then her vniversall claymed supremacie now over all other Churches as Mistresse and Mother over them is nowayes the auncient fayth nor profession of the Catholicke Church but an ambitious vsurpation and a meere Noveltie The next generall Councell whose sacred Canons militate agaynst the Noveltie of Papall supremacie is that Famous Councell of Constantinople consisting of 150 Bishops and helde in Anno 380 which as Bellarmine confesseth withstood altogether any such supremacie the fift Canon of which Councell giveth onelie a primacie of order to the Bishop of Rome amongst his fellow Patriarches which they declare hee had
vpon And if to incall vpon the Name of GOD and to worship GOD bee all one and the same thing then as CHRIST is incalled vpon so is Hee to bee worshipped sayeth hee Hence it is also that the Fathers in their severall definitions of prayer which Bellarmine rehearseth out of them maketh the same to haue expresse reference to GOD oâ—elie and therefore also styleth it That â—atte and greatest Sacrifice which Himselfe hath commanded to bee offered vp vnto Himselfe sayeth Tertullian and that best and most holie Sacrifice of anie sayeth Clemens of Alexandria yea that most excellent sort of worship as Bellarmine calleth it Now as Augustine showeth and the Romanistes confesse There is no Sacrifice that is lawfull to bee offered vp vnto anie creature and therefore least of all that of Prayer which is the greatest and best And as for that reason which Romanistes giue for their recourse to Sainctâ—s the Fathers also haue not fayled to take that away S. Ambrose telling vs that the verie heathen Idolaters pretended this miserable excuse saying That they had recourse to such that had departed whom they worshipped that they may haue acceâ—se to God by them as by Courtiours to a King and then hee subjoyneth saying But is there anie man so mad sayeth hee and so vnmyndfull of his salvation as to giue the Kings honour to a Courtier whereas if anie were found to doe so they would bee justlâ—e câ—ndemned as guilâ—ie of Treason and yet these men thinke not themselues guiltie who giue the honour of GOD'S Name to a creature In lyke-manner sayeth S. Chrysostome When thou hast needeâ— to put vp a sute vâ—to men thouâ— art forced first to deale with doore-keepers and to intreate flatterers and to goe a long way but with GOD there is no such matter without an intercessour Hee is intreated it sufficeth onelie that thou crye in thy heart and bring teares with thee And therefore hee biddeth vs marke the wisedome of the Canaanitish Woman shee intreated not Iames sayeth hee shee besought not Iohn neyther did shee come to Peter but brake thorow the whole companie of them saying I haue no neede of a mediatour but taking repentance with mee for a spokes man I come to the fountayne it selfe for this cause did hee descend for this cause tooke Hee flesh that I might haue boldnesse to speake to Him Last to what hight of impietie and grosse Idolatrie this Romish Noveltie is come vnto let vs see in the last rowme First then their owne Viâ—es testifieth that they worship no otherwyse their hee and shâ—e Sayncts than GOD Himselfe neyther see I sayeth hee in manie thinges what difference there is betweene their opinion of Saynctes and that which the verie Heathen had of their gods Lyke-wyse they are come to that hight of Blasphemie as they are not ashamed in their publicke Romane missall to say to the Virgine Marie O foelix puerpera nostra pians scelera Iure matris impera Redemptori Tua semper ubera nostra sanent vulnera that is O happie Mother who expiateth our sinnes by the authoritie of a Mother command our Redeemer and let thy Pappe-milke heale our woundes Even as of late Carolus Scribenius Provinciall of the Iesuits hath written saying Lac matris miscere volo cum sanguine nati Non possum antidoto nobiliore frui That is I will mixe the milke of the Mother with the blood of the Sonne and so I can not haue a more excellent salue for sinne They haue also turned the whole PSALMES fâ—om GOD to the Virgine MARIE alone and in the 71 â—SALME of that Psalter they attribute jâ—stice onlie to CHRIST and mercie to the Virgine MARIE therefore also thus they begin the 93 PSALME saying GOD is the Loâ—d of revengâ— but thou bounâ—â—full Mother of mercie doest bowe Him to showe pitie And as Assuerus promised to Esther to the halfe of his kingdome even so sayeth Biell on the Masse seeing our heavenlie Father hath justice and mercie as the best thinges of His Kingdome râ—serving justice to Himselfe Heâ— hath given mercie to the Viâ—gine His Mother wherefore it is lawfull sayeth their Bernardin de Busto to appeale from the Sonnes justice to the Mothers mercie CHAPT. XII The Noveltie of prayer to Angels THis worshipping and prayer to Angels bâ—gan to bee brâ—ached in the verie Apostles tyme who theâ—â—fore did fore-warne that the mysterie of iniquitie did then allrâ—adiâ— workâ— but no â—ooner did this doctâ—ine vnder a specious showe of voluntarie humilitie peepe out but the Apostle discovered and declared the same to bee a deceatfull doctâ—ine of errour whereof hee biddeth all Christians beware saying in expresse words Let no man decâ—aue you of your reward in a voluntarie humilitie and worshipping of Angels The first and principall Author then of this errour wee see was that spirit of errour and deluâ—ion therefore sayeth Chrysostome The Devill was hee who brought in this worship of Angels envying vs the honour which wee haue to wit of immediate accesse by CHRIST therefore tho hee bee an Angell sayeth hee or Arch-angell and tho they bee Cherubims endure it not for neyther will these powers themselues admit it but reject the same when they see their Lord dishonoured I haue honoured thee sayeth the LORD and haue sayd Call vpon mee and doest thou dishonour Him sayeth that holie Father After these Apostolicall tymes if wee inquyre who was the first broacher oâ— this errour and setter of it on foote agayne Origen telleth vs that it was Celsus a Philosopher who sayde Because the Angels vnderstood the â—ffaires of GOD therefore wee should pray to them that they may bee favourable to vs Wherevnto Origen replyeth saying Away with Celsuâ— counsell saying that wee should pray to Angels and lâ—t vs not afforde any little audience thereto for wee must pray to GOD alone sayth hee who is GOD overall and to the word of GOD His onelie begotten and first borne of all creatures Which erâ—our of prayer to Angels spreading it sâ—lfe as a gangren in the Church was not onlie opposed by Origen and such others severallie but also by a whole Councell as Theodoreâ— shâ—weth which beeing assembled in Laodices the chiefe Citie of Phrygia by a law did forbid sayeth hee prayer to Angels condemning the same as Idolatrie whereby the Communion both of CHRIST and His Church was forsaken and therefore accursing the practisers thereof saying If anie bee found to giue himselfe to this private Idolatrie let him bee accursed because hee hath forsaken the LORD IESVS CHRIST the Sonne of GOD and given himselfe to Idolatrie Whence it is that from thence foorth all those who transgressed this Canoâ— were by the auncient Fathers and whole Orthodox Church accounted ever Heretickes and therefore called Angeliei because of their worshipping and prayer to Angels as witnesseth Augustine Isidore with dyverse others moe CHAPTER XIII The Noveltie of the worship of Images TO