the scripture is perfect and most sufficient in everierespect These are his wordes Sedquaer at hic for sit an aliquis cumsit perfectus scriptur arum canon sibique adomnia satis superque sufficiat quid opus est vt ei sanctorum intelligentia iung atur auctoritas But some man happily here will demaund that since the canon of the scripture is perfect and most sufficient of it selfe to everie end and in everie respect what neede have wee to ioine with the same either the exposition or the authoritie of the fathers Thus saith Canus not denying the sufficiencie of the holie scripture but requiring the commentaries of the fathers for the better vnderstanding of the same whose opinion in that respect I doe not whollie dislike as is alreadie declared in the ninth chapter This being so it followeth by a necessarie consequent that neither yong nor old rich nor pore men nor women learned nor vnlearned ought to be debarred from reading of the scriptures which my doctrine was altogether practicall in the auncient and primitive church For confirmation whereof no greater testimonie can be had then the old vulgar translations of the bibles In which behalfe I savv verie latelie to my great comfort in the librarie of Emmanuell colledge in Cambridge an English Bible of such antiquitie as I could not vnderstand perfectlie the greater part of the wordes vvhich is an evident demonstration that bibles were in old time translated into the vulgar tongue so as the common people might reade them Thomas Aquinas whose person the church of Rome hath canonized for a saint and his doctrine for authenticall teacheth vs not to beleeue anie thing concerning God save that onelie vvhich is conteined in the scripture expresselie or at least significantlie These be his wordes Dicendum quod de deo dicere non debemus quod in sacrae scriptur a non invenitur velperverba velper sensum vve must answere that nothing is to bee verified of God which is not conteined in holie writ either expresselie or else in sense And in another place the same Aquinas saith thus Quicquid enim ille Christus de suis factis dictis nos legere voluit hoc scribendum illis tanquam suis manibus imperauit For vvhatsoeuer Christ vvould haue vs to reade of his doinges and sayinges that he commaunded his Apostles to vvrite as if hee had done it vvith his ovvne handes In vvhich vvords Aquinas avoucheth most plainlie that al things necessarie for our salvation are conteined in the scriptures For in Christes deedes are conteined his miracles his life his conversation in his sayings are conteined his preaching his teaching hic doctrine If then this be true as it is most true for the papistes neither can nor will denie Aquinas that whatsoever Christ vvould haue vs to knovv of his miracles of his life of his conversation of his preaching of his teaching of his doctrine the same is novv vvritten in the scriptures no man doubtlesse but he that vvill cum ratione insanire can denie all thinges necessarie for our salvation to be conteined in the holie scriptures vvith Aquinas agreeth their ovvne renovvmed professor and deare frier Franciscus Victoria vvhose vvordes are these Non est mihi certum licet omnes dicant quòdin scriptur a non continetur I doe not thinke it certaine albeit all vvriters say so because I can not find it in the scripture Againe in an other place he vvriteth in this maner Propter quas opiniones nullo modo debemus discedere a regula synceritate scriptur arum For vvhich opinions we must by no meanes depart from the rule and sinceritie of the scriptures I could say much more herein but nothing can be more effectuall against the papistes then to confute them by their ovvne approved doctors And my desire also is to avoide all superfluous words The second Conclusion ALL persons ought to read the scriptures diligentlie because out of them even the simplest of all may gather so much as shall bee necessarie for their salvation This I say against that popish ridiculous vnchristian and pestilent abuse in vvhich they deliver by vvay of tradition to the people the scriptures sacramentes and church service in a strange tongue to them vnknowen vvhich their vngodlie and intollerable dealing S. Chrisostome most sharplie reprooveth in manie places vvherof I vvill onelie alledge some fevv In his commentarie vpon Saint Paul he hath these vvordes Et vos itaque silectioni cum animi alacritate volueritis attendere nullo alio preterea opus habebitis verus enim est sermo Christi cum dicit quaerite invenietis pulsate aperietur verum quia plures exijs qui huc convenere liberorum educationem vxoris curam gubernandaeque domus in sesereceperunt atque ideo non sustinent totos se labori isti addicere saltem ad percipienda quae alij collegerunt excitamini tantum ijs quae dicuntur audiendis impendite diligentiae quantum colligendis pecunijs tametsi enim turpe sit non nisi tantum a vobis exigere tamen conenti erimus sivel tantum prestetis nam hinc innumera mala nata sunt quod scripturae ignorantur hinc erupit multa illa haere seon pernicies hinc vita dissoluta hinc inutiles labores quēadmodum enim qui luce ista privati sunt recta vtique non pergunt ita qui adradios divinarum scripturarum non respiciunt multa coguntur continuo delinquere vtpote in longe peioribus tenebris ambulantes quod ne nobis vsuveniat oculos ad spelndorem apostolicorum verborum aperiamus If therefore you vvil read the scriptures vvith alacritie of minde you shall neede no other helpe at all for Christes vvord is true vvhen he saith Seeke and yeee shall finde knocke and it shall bee opened vnto yov But for that manie of you are charged vvith vviues children and domestical regiment and so cannot vvhollie addict your selves to this stndie and yet at least be readie to heare vvhat others haue gathered and bestovv so much diligence in heering vvhat is said as you doe in scraping vvorldlie goods together for although it bee a shame to aske no more of you yet vvill I bee content if yee doe so much For this is the cause of infinite evils that you are ignorant in the scriptures From hence springeth the manifold mischiefe of heresies from hence dissolute life from hence vaine and vnprofitable labours For euen as they that are deprived of this light can not goe on the right way so they that doe not behold the beames of holie scripture are enforced incontinentlie to offend in many things as walking in farre greater darkenesse This is the censure of saint Chrysostome out of which I note 1 First that whosoeuer studieth the scriptures seriouslie and with alacritie shall finde therein and vnderstand so much as is necessarie for his salvation And consequently that our disholie father the pope debarreth
vs of the ordinarie meanes of our salvation when hee vppon paine of excommunication inhibiteth vs to reade the scriptures in our vulgar tongue vnlesse we have his licence and dispensation so to doe 3 I note secondly that if it be a shame for such as are charged with wives children and families only to heare sermons not to studye the scriptures vvithall much more is it a shame for others that bee more free not to read them diligently and greatest shame of al for a bishop to approve them that wil not so doe I note thirdlie that heresies dissolute life and all other evils proceede of ignorance and not reading the scriptures Againe the said Chrysostome in another place hath these vvordes Propterea obsecro vt subinde huc veniatis divinae scripturae lectionem diligenter auscultetis nec solum cum huc venitis sed domi divina biblia in manus sumite viilitatem in illis positam magno studio suscipite paulo post tantum igitur lucrum oro ne per negligentiam amittemus sed domi vacemus divinarum scripturarum lectiooni hic praesentes non in nugis invtilibus colloquijs temporis decoquamus I beseech you therefore that you come hither novv then and attend diligently the hearing of holie scripture neither onely when ye come hither but at home also take the holie bibles into your hands with great studie receive commoditie vvhich is in them conteined I pray you therefore let vs not negligently loose so great gaine but vvhen vve are at home let vs then apply our selues to read the holie scriptures and being here let vs not spende our time idlely vainly And in another place he speaketh in this maner Hoc igitur pacto si scripturas diligenter scrutari voluerimus salutem assequi poterimus sipenitus in eis ver sabimur doctrinam rectam vitam erudiemur Et paulo posi Non enim fieri potest vt qui Deum audiat alloquatur Deū assequatur vtilitatem sequitur vacemus ergo scripturis dilectissime et saltē evangelijs ea frequēter pertractemus By this maner then if we will search the scriptures diligentlie we shall attaine salvation if we shall be wholie conversant in them we shall be taught both right doctrine and good life For it can not bee but he shall get profite that both heareth and talketh with God Let vs therfore studie the scriptures my dearest and at the least let vs often read the holie gospels In and by which words as we see most evidentlie SaInt Chrysostome greatlie lamenteth that the people in his time were so negligent in reading the holie scriptures vvhat therefore would that holie father say if he lived in these our daies when the pope burneth such scriptures as the people vnderstand when the pope commaundeth all thinges to be done in strange tongues when the pope excommunicateth all lay persons be they never so well learned that reason in matters of their faith VVhat would he say if he heard priestes pronounce absolution in their popish sacrament of penance which neither the penitents nor the priestes themselves doe oftentimes vnderstand Nay what would he say if he were this day in romish churches where they doe not onely read their church-service in Latine but also Latine homilies or sermons vnto the vulgar sort which yet they teatme an exposition of the scripture VVhich thing is done in everie festivall day of nine Lessons in the tyme of Mattins In fine what would hee say if hee knew the rude vulgar sort commaunded to heare the gospell read in Latine and withall should see them listening with their eares least anie word should not be heard though impossible to bee vnderstood vvould he not and mighte hee not iustlie say with the holie Apostle that they were madde Ves doubtlesse Origen who lived above a thousand and three hundred yeares sithence doth not onelie exhort the people seriouslie to reade the scriprures but withall sheweth plainelie that in his time they were reade in the vulgar tongue These are his words Certe si non omnia possumus saltem ea quae nunc docentur in ecclesia vel quae recitantur memoriae commendemus Doubtlesse if we can not beare away all thinges conteined in the scriptures at the least let vs remēber those things which are taught read in the Church In which words he speaketh not onely of sermons but also of the gospels epistles praiers lessons and histories of the bible For sermons are conteined in the worde decentur which are preached and the rest in the word recitantur which are read or rehearsed And if such thinges had beene read in a strange tongue the vulgar sort could not haue committed them to memorie Saint Augustine doth not onely exhort to reade the scriptures but also giveth great encouragement thereto avouching that the scriptures may be vnderstood with all facilitie Magnifice igitur salubriter spiritus sanctus ita scriptur as sanctas modificavit vt locis apertioribus fami occurreret obscurioribus autem fastidia detergeret The holie ghost hath so magnificallie and healthfullie measured the holie scriptures that in the obscure places lothsomnes is taken away and with the places that be plaine and easie our hunger is satisfyed And his reason hereof followeth in these next wordes Nihil enim fere de illis obscuritatibus eruitur quod non plani ssime dictum alibi reperiatur For almost nothing is conteined in obscure places which is not most plainelie vttered in some other place so then by the testimonie of this holie father so auncient for antiquitie so holie for vertue so grave for auctoritie so profound for his iudgement so rare for his wit so renowmed for his learning that the papistes hitherto have admired his doctrine as an oracle from heaven the holie scriptures are easie to be vnderstood and whatsoever is obscurelie spoken in one place the same is plainlie told in another To conclude the practise of those godlie Christians of whom we reade in the Actes of the Apostles decideth this controversie sufficientlie as who beeing meere lay-men did notwithstanding studie the scriptures most seriouslie The 3. Conclusion TRaditions are to be examined by the holie scriptures the true touchstone of veritie and to be admitted when they are found consonant to the same This conclusion is evidentlie proved by the iudgement practicall of saint Cyprian For he being required by Stephanus then bishop of Rome to yeelde vnto traditions did not terme the said Stephanus by the title of Pope or holinesse as now the romish maner is but by the name of fellow or brother and calling him blind byarde not Saint Peters successour who could not erre did contemne vtterlie reiect that tradition which the said Stephanus requested him to yeelde vnto His verie owne words are these Nihil innovetur inquit nisiquod traditumest vnde est istae traditio vtrumne de
dominica evangelica auctoritate descendens an de Apostolorum mandat is atque epistolis veniens ea enim facienda esse quae scriptae sunt Deus testatur proponit ad Iesum Nave dicens non recedet liber legis huius ex ore tuo sed meditaberis in eo die ac nocte vt observes facere omnia quae scripta sunt item Dominus apostolos suos mittens mandat baptizari gentes doceri vt observent omnia quae cunque ille praecepit Si ergo aut in evangelio praecipitur aut Apostolorum epistolis aut actibus continetur vt a quacunque haeresi venientes non baptizentur sedtantum manus illis imponantur in paenitentiam observetur etiam haec sancta traditio Let nothing be renewed saith Pope Stephanus but let that bee done which was received by tradition from whence came this tradition whether doth it descend from the auctoritie of our Lord of his gospel or commeth it from the epistles or actes of the Apostles For God testifyeth that those thinges must be done which are written and propoundeth them vnto Nave saying Let not the book of this law depart out of thy mouth but meditate in it day night that thou maiest observe to doe all thinges that are written Our lord also sending forth his Apostles chargeth them to baptize the gentiles and to teach them to doe all thinges vvhich he commaunded them If therfore it be commanded in the gospel or in the epistles of the apostles or actes that such as came from anie herisie should not bee baptised but onelie receive imposition of handes for penance then let this holie tradition be observed Thus wee see that this auncient father canonized by the pope for an holie and blessed martir will indeede admit traditions as the wiser sort of protestantes do admit with him but yet no other traditions then are found constant to the scriptures By which scriptures saint Cyprian examineth the veritie of al traditions admitting those that be consonant and reiecting such as be dissonant from the same At vvhat time the Arrians vvould not admit the vvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it vvas not found in the scriptures the fathers of the councel did not then alledge traditions for proofe thereof neither did they say that manie thinges must bee believed which are not vvritten But they answered simplie that though that word were not expteslie written yet was it virtuallie and effectuallie conteined in the scriptures which thing is evident by the testimonie of Athanasius who writeth in this manner Sed tamen cogno scat qui squis est studiosior is animi has voces tametsi in scripturis non reperiantur habere tamen eas eam sententiam quam scripturae volunt Although the wordes bee not founde in the scripture yet haue they that meaning and sense which the scripture approveth and intendeth as everie one that studieth the scripture seriouslie may easily vnderstand Origen giveth counsel to trie all doctrines by the scriptures even as pure gold is tried by the touchstone Thus doth hee write Debemus ergo ad testimonium omnium verborum quae proferimus in doctrina proferre sensum scripturae quasi confirmantem quem exponimus sensum sicut enim omne aurum quodquod fuerit extra templum non est sanctificatum sicomnis sensus qui fuerit extra divinam scripturam quamvis admirabilis videatur quibusdam non est sanctus qui non continetur a sensu scripturae quae solūet e sensum solū sanctificare quem habet in se sicut templum proprium aurum Non ergo debemus ad confirmandam doctrinam nostram nostram nostras proprios intellectus iur are quasi testimonia assumere quae vnusqui sque nostrum intelligit secundum veritatem aestimat esse ni ostenderit eos sanctos esse ex eo qui in scripturis continetur divinis quasi in templis quibusdam Dei Stulti ergo caeci omnes qui non cognoscunt quin templum idest lectio scripturarum magnum venerabilem facit sensum sicut aurum sacratum VVee must therefore alledge the sense of scripture for the testimonie of everie word vvee vtter in doctrine as which confirmeth the sense of our exposition For as all gold which is without the temple is not sanctifyed so euerie sense which is vvithout the holie scripture albeit it seeme to some wonderfull is vnholie because it is not conteined in the sense of scripture which onely sanctifyeth that sense which it hath in it selfe as the temple sanctifyeth the gold wee must not therefore for the confirmation of our doctrine sweare to the sense which everie one of vs vnderstandeth and conceiveth to be true vnlesse wee can shew it to be divine because it is conteined in the divine scriptures as in the temple of God Foolish therefore and blind are all those who know not that the temple to wit the reading of scriptures maketh the sense great and venerable as hallowed gold In another place the said Origen hath these words Querimus verba quae dicta sunt iuxta personae dignitatem exponere quapropter necesse est nobis scriptur as sanct as in testimonium vocare Sensus quippe nostri enarrationes sine ijs testibus non habent fidem VVee seeke to expound the wordes rehearsed according to the dignitie of the person wherefore wee must of necessitie call the holie scriptures to witnes For our iudgements and expositions without those witnesses are of no credite at all Thus wee see Origen his iudgement and that nothing can be of credite which is not grounded vpon the scriptures But what is Origen onelie of this opinion no verilie for all auncient grave and learned fathers are of the selfe same mind Saint Augustine writing against Petilianus hath these wordes Proinde sive de Christo sive de eius ecclesia sive de quacunque alia re quae pertinet ad fidem vitamque nostram nos aut angelus de coelo vobis annunciaverit preterquā quod in scriptur is legalibus evangelicis accepistis anathemasit VVherefore whether wee speake of Christ or of his church or of what other matter soever which apperteineth to faith or manners whether we or an angell from heaven shall announce otherwise thē yee have received in the scriptures of the law and the gospel accursed be that man The same saint Augustine in another place hath these wordes Nemo mihi dicat O quid dixit Donatus aut quid dixit Parmenianus aut Pontius aut quilibet illorum quia nec catholicis episcopis consentiendum est sicubi forte falluntur vt contra canonicas Dei scriptur as aliquid sentiant Let no man say to mee Oh what said Donatus or what said Parmenianus or Pontius or anie of them because we must not consent to catholike bishops if they chaunce to erre in anie thing and speake against the canonicall scriptures Sainte Chrisostome agreeth vniformelie
pope hath given this auctoritie to the priest But alas that can not possibly be graunted For this is a constant axiome with the papists par in parem non habet potestatem When two are of equall auctoritie the one can not make a law for or against the other Well since none of these waies can content his holines let vs heare what his owne deare vassals can say in his defense Iosephus Angles vnfoldeth this great difficultie at large when he thus writeth Canus affert tres opiniones prima est S. Thomae D. Bonaventurae quibus adhasit Turrecremata Secunda opinio est Paludani asserentis habere authoritatem absolvendi non à Papa sed à Christo. Tertia est Caietani dicentis iurisdictionem quam habet sacerdos absolvendi Papam nec esse à Christo neque à Papa neque ab ecclesia sed solum ex electione per hoc scilicet quod papa se subiicit illi illumque eligit Est quarta opinio qua tenetur quod quemadmodum in receptione ordinis datur vnicuique simplici sacerdoti potest as iurisdictionis respectu venialis mortalis quae poenitens alias confessus est etiam respectu cuiuscuÌ„que peccatoris in articulo mortis ita datur tunc iurisdictio eidem sacerdoti absolvendi papam Master Canus bringeth three opinions the first is of S. Thomas and S. Bonaventure to whome agreeth Turrecremata The second is the opinion of Paludanus who avoucheth that the Priest receiveth his authoritie not from the Pope but from Christ him selfe The third opinion is Caietans who affirmeth that the Priest hath authority to absolve the Pope neither from Christ nor from the Pope nor from the Church but onely by election to wit in that the Pope submitteth him selfe to the Priest and chooseth him And there is yet a fourth opinion which holdeth that as in receiving of priesthoode power of iurisdiction is given to every simple priest in respect of veniall sinnes and of those mortalls which the penitent nath otherwise confessed and also in respect of every sinner in the point of death so is iurisdiction then given to the said Priest that he may absolve the Pope Thus saith our reverend bishop and worthie fryer Ioseph Out of whose words I note 1 First that since our Lord is the God of peace and not of dissention as recordeth his holy Apostle in many places it must needes follow that this popish doctrine is not of God which is so devided against it selfe and therefore said Caietain truely though vnwittingly and to another ende when he denied the priest to have his authoritie from Christ or from his Church 2 I note secondly that their doctrine is meere opinative as which is onely grounded vpon mans invention 3 I note thirdly that as the priestes iurisdiction is vncerten so is the Popes absolution also as which is consectarie therevnto and consequently that the Pope standeth in daunger of his salvation And so if I be not deceived the obscuritie of this conclusion is made evident The Corollarie FIRST therefore since auricular popish confession is not commaunded by Christ secondly since it was not practised by the Apostles thirdly since it was instituted onely by the positive lawe of man fourthly since the Greeke Church never admitted that lawe fifthly since it is contrarie not onely to the fathers but to popish doctours also sixtly since it bringeth the Pope him selfe to the hazard of his salvation I conclude that it is a sufficient motive for me to renounce the Romish religion as false erroneous and pernicious doctrine Thus much of the tenth and last Motive Peroratio I HAVE in this discourse gentle Reader briefly confuted ten special articles of popish faith and religion 1 First I haue shewed the insufficiencie blasphemie and absurdities of popish pardons 2 Secondly that the Pope both may erre and hath erred defacto not only as a priuate person in priuate opinion but euen as Pope and publike person in iudicial definitions 3 Thirdly that generall councels in these latter daies are nothing els but a meere mockerie sophistical subtiltie to deceiue Gods people withal 4 Fourthly that the Popes dispensations are wicked licentious and intollerable 5 Fiftly that Kings are above Popes that their power is independent that they are subiect to none but to God alone 6 Sixtly that popish dissention is of matters most important and incredible to such as are not wel acquainted with their bookes 7 Seaventhly that the writings of the auncient fathers are to be received with great reuerence yet so as we acknowledge them to be men to haue their errours and to binde vs to their authorities no further then they accord with the holy Scriptures 8 Eightly that all things necessarie for our salvation are conteined in the holy Scriptures and that popish traditions are so vncerten as the best learned papists can not agree therein 9 Ninthly that after this life there is neither merite nor demerite nor satisfaction to be made and that the booke of Machabees can not establish popish purgatorie 10 Tenthly that the specificall enumeration and confession of all our sinnes is not onely not commaunded by the Scriptures but repugnant to the same and impossible to be accomplished by the power of man All which points I have prooued not onely by Scriptures authorities and reasons but euen by the expresse testimonies of best learned papists A thing heretofore never performed by any to my knowledge and yet so forceable against the papists if I be not deceived as nothing can be more My desire was to content all to offend none to confirme the weake to instruct the ignorant to reclaime the seduced and to confound all arrogant disloyall subiects If â—ffect succeede correspondent to my option God be thanked for it who is the chiefe worker of every good act to whome with the Sonne and the holy Ghost three persons and one God be all honour power glorie and dominion nowe and ever AMEN 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sapient 8. 1. Dionys. Arâ—â— pag. de divinis nominibus c. 4 2. Thess. 2. v. 4 5 6 7 8 9. 1 Greg. 9. lib. 1. decret tit 33. cap. 6. Glossa ibid. Gregor ubi supra Glossat lib. 1. decretat tit 7. cap. 3. Gerson de potestat eccles consider 12. part 3. Gerson ubi supra Bellarminus de Rom. Pont. lib. 5. cap. 8 1 2 3 Secundò principalitèr Bernar. ad Gaufridum epist. 125. 3 Robertus Bellarminus lib. 5. de Rom. Pontif. cap. 7. Bellarm. cod cap. Bellarm. cap. codem Bellarm. ubi supra 1 2 3 Prou. c. 8. 15. Rom. c. 13. v. 1. 4 Sylvest de papa para 2. 5 Bellar. derom pontif lib. 5. cap. 7. Luc. 12. 2. Mat. 16. 13. Mat. 23. 3. Mat. 15. 3. Mat. 15. 9. 1. Ioh. 4. 3. Roffensis cont assertion Luther art 18. prope initium Deut. cap. 2. vers 4. 2. Machab. cap. 12. vers 26. Matt. cap. 11. vers 25. Bellar. lib.
prohibition taketh away the libertie of the Gospell as which implyeth a negative precept not contained in the law of nature for as their famous popish doctour Franciscus à Victoria writeth Lex Evangelicalex libertatis d Christo Apostolis vocatur quod solo jure naturali post Evangelium Christiani teneantur ex omnibus quae in veteri lege erant The lawe of the Gospell is tearmed the lawe of libertie by Christ and his Apostles because after the Gospell Christians are bound onelie to the law of nature concerning all such things as were in the olde Law Thirdlie because this to do is to challenge greater authoritie than Christ hath and to be aboue Christ. The reason whereof is evident because an inferiour cannot chaunge the law of his superiour unlesse he haue from his superiour commission so to doe which Victoria well observed in these wordes Dispensatio in lege spectat solùm ad legislatorem vel superiorem vel adillum cui specialiter commiserint ipsi Dispensation in the Law pertaineth onelie to the lawmaker or to his superiour or to whome they speciallie graunt commission If answere be made that the Pope hath such commission then would I know whether he received it by word or writing in the meane season the saide Victoria telleth the Pope that he cannot dispence in the law divine These be his wordes Manet ergo conclusio tanquam certa firma quod in primo genere praeceptorum Concilij scilicet quae sunt iuris divini Papa non potest dispensare The conclusion therefore abideth firme and sure that in the first kind of preceptes of the Councell to wit which are of the lawe divine the Pope cannot dispence And of Victoria his opinion are Thomas Aquinus Anthoninus Sylvester Soto Covarruvias and all learned papistes Fourthlie because that which is of more force to wit a simple vow doth not dissolve matrimonie for if that which is of greater force cannot disanull matrimonie much lesse can that doe it which is of lesser force as both the rule of logick and experience teacheth Now that a simple vowe is of greater force than the Popes prohibition cannot be denied for it is de iure divino as all the Papistes confesse and as the Scripture recordeth And that a simple vow doeth not dissolve matrimonie Angelus prooveth at large out of the popish Cannon law Fiftlie because the Pope or Councell cannot change the essence or essentiall partes of matrimonie for so saith the Tridentine Councell And if it were otherwise the Pope might make more or fewer Sacraments at his pleasure whereuppon it followeth necessarilie that all matrimoniall contractes bee as perfectlie matrimonies this day as they were in Christs time notwithstanding the prohibition of the Pope or of his Councell For the essence and substantiall partes abiding unaltered and perfect the matrimonie must needes be perfect Sixtlie because the Priest is meere extrinsecall unto the contract and therfore cannot necessarilie concurre to the essentiall constitution thereof The Councell then in this decree was destitute of the holie Ghost The saide Councell affirmeth the solemne vowe of religion to dissolve matrimonie in these wordes Si quis dixerit matrimonium ratum non consummatum per solemnem religionis professionem alterius coniugum non dirimi anathemasit If any shall say that matrimonie firme not consummate is not dissolved by solemne profession of religion of the one partie accursed be that man This decree likewise is flat against the holie Ghost which to be so I prove by sundrie meanes The Councell it selfe shall first confute it selfe when it saith thus Matrimonij perpetuum indissolubilemque nexum primus humani generis parens divini spiritus instinctu pronuntiavit cum dixit hoc nunc os exossib meis caro de carne mea paulò post quod deus coniunxit homo non separet The first parent of mankind pronounced by the instinct of the holie Ghost the perpetuall and indissoluble bond of matrimonie when he said this is now bone of my bones and flesh of my flesh and a litle after what therfore God hath coupled together let no man put asunder These are the wordes of the Councell by which wee see evidentlie confessed even of the Councell that matrimonie was indissoluble by Gods appointment before the consummation as they tearme it or before copulation carnall which is all one Whereuppon I inferre first that matrimonie before consummation or carnall copulation is indissoluble by the holie Ghosts appointment I inferre secondlie that the Councel of Trent dissolveth matrimonie before consummation I inferre thirdlie directlie upon the first and second illation that the decrees of the Councel are flatlie against the holie Ghost I inferre fourthlie that that may trulie be verified of the Pope and his Councel of Trent which their owne Doctour Victoria soundeth out against them in these words Officium Apostolorum Paulus semper vocat ministerium certè si quis mandata Christi relaxaret non se haberet sicut Dei minister sed sicut aequalis aut potius superior Paule tearmeth the office of the Apostles alwaies ministerie and doublesse if anie should dissolve Christs commandements he should not behave himselfe as the minister of God but as his equall or rather as his Supeour The third Conclusion ALthough the Popes of latter yeares take upon them to like or dislike to proove or disproove the decrees of generall Councels at their pleasures yet is everie generall Councell above the Pope yet may everie generall Councell excommunicate iudge and depose the Pope yet may everie generall Councell sette downe lawes and decrees concerning faith and manners which no Pope hath authoritie once to alter or change All which shall be prooved Gods holie Spirite assisting me by the flat testimonies and opinions of the best learned Papistes Victoria writeth in this maner Si Concilium declarat aliquid esse de fide aut de iure divino Papa in hoc nihil potest aliter declarare aut immutare maximè sitale ius spectet adfidem vel admores Ecclesiae universalis If the Councell declare anie thing to be of faith or of the lawe divine in this point the Pope can nothing otherwise declare or change especiallie if such law appertaine either to faith or maners of the universal Church Of this opinion are manie other learned papistes and especiallie their Angelicall Doctor Thomas Aquinas that everie generall Councell is above the Pope great learned papistes affirme constantlie to wit Abulensis Panormitanus Ioannes Gerson Almainus Cardinalis Cameracensis and Cardinalis Florentinus Panormitanus argueth out of Pope Gregories wordes that as the Pope cannot chaunge anie thing in the contentes of the Gospell so neither can he chaunge anie thing in the decrees of Councels Yea Ioannes Gerson proceedeth further and saith that a generall councel cannot onlie limit the Popes power so as he can neither dispense nor abrogate the
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
of the Church all the Churches of Asia together with others adioyning and very bitterly inveigheth against them by his letters Which fact of Victor Irenaeus and other Bishops sharpely reprooved in their letters to the said Victor Which thing Ruffinus plainely testifieth in these words Sed hoc non omnibus placebat Episcopis quin potius è contrario scribentes ei iubebant vt magis quae pacis sunt ageret concordiae atque vnanimitati studeret denique extant ipsorum literae quibus asperius obiurgant victorem velut invtiliter ecclesiae commodis consulentem Yet this his dealing pleased not all Bishops but contrariwise they wrote vnto him bidding him to practise rather that belonged to peace and to studie for concord and vnitie Finally their letters are also extant in the which they sharpely chide Victor as one that respected vnprofitably the good of the Church Thus saith Ruffinus In like manner though with more modestie dissented Anicetus an other bishop of Rome from S. Polycarpe bishop of Smyrna Of which variance thus writeth Eusebius Neque tamen Anicetus Polycarpo poterat persuadere vt suum observandi morem deponeret neque Polycarpus Aniceto persuasit vt consuetudinem Asiaticam vllo modo observaret Neither could Polycarpus perswade Anicetus to keepe the custome and tradition of Asia Now gentle Reader what neede more to be said for the vncertentie of traditions 1 For first these Bishops that thought thus diversly of traditions lived within one hundred yeeres of Christ at what time the Church was in good estate and stained with very few or no corruptions at all 2 Secondly the one side doubtles was seduced with false traditions 3 Thirdly S. Polycarpe and other holy bishops of that age made no more account of the bishop of Rome his opinion or authoritie then of an other mans 4 Fourthly they were so farre from acknowledging him to be the supreame head of the Church that they all reputed them selves his equals and controlled him as sharply for his doctrine as S. Paul reprooved S. Peter for his conversation 5 Fiftly if S. Polycarpe had cause in his time beeing the flourishing age of the Church to doubt of Romish traditions much more have we cause in these latter daies to stand in doubt thereof For now hath iniquitie the vpper hande nowe are corruptions more frequent no we doe errours in every place more abound Let vs therefore follow S. Augustines advise let vs admit nothing rashly let vs examine all doubtfull traditions and doctrines by the touchstone of veritie the holy Scriptures And least any man thinke S. Augustine to be of another minde these are his owne expresse wordes Non audiamus haec dico haec dicis sed audiamus haec dicit dominus sunt certe libri dominici quorum ant horitati vtrique consentimus vtrique credimus vtrique servimus ibi quaeramus ecclesiam ibi discutiamus causam nostram Let vs not heare I say this thou saiest that but let vs heare this saith the Lord for our Lord hath bookes whose authoritie we both admit we both beleeve we both obey let vs there seeke the Church let vs there decide our cause But what neede many words For either popish vnwritten traditions are repugnant to the Scriptures or consonant to the same If they be repugnant then is there great reason to reiect them if they be consonant that must be tried by comparing them to the Scriptures which is the conclusion I defend But the Papists perceiving them selves to be convinced by the Scriptures tell vs plainly that they must have their cause tried by other meanes For so writeth my L. of Rochester in these expresse tearmes Contendentibus itaque nobiscum haereiic is nos alio subsidio nostram oportet tueri causam quam Scripturae sacrae When therefore heretikes he meaneth all not Papists dispute with vs we must vse other helpe in defense of our cause then the Scripture Loe they dare not be tryed by the Scripture Which if a papist had not spoken who would haue beleeved it The Corollarie FIrst therefore since the written Word conteineth in it selfe every thing necessarie for our salvation secondly since no traditions are to be admitted but such as are consonant to the holy Scripture thirdly since Papists load vs with huge numbers of traditions without warrant of the written word fourthly since popish traditions were in old time most doubtfull and vncerten I conclude that it is a sufficient motive for me to renounce the Romish religion as false erroneous and pernicious doctrine Thus much of the ninth Motive CHAP. ix Of Popish auricular confession ALthough popish doctours doe wonderfully magnifie their auricular confession perswading the vulgar sort that they can not attaine salvation without the same yet is it in deede a meere invention of man the bitter torment of conscience and the readie way to desperation For manifest probation whereof I proceede in this manner The first Conclusion ALL Christians must confesse their sinnes to God with internall contrition of heart with full purpose to amend their lives and with stedfast hope of remission by the mercie of God through the merites of Christ his Sonne our sweete redeemer Of this kinde of confession the Scripture speaketh abundantly Delictum meum cognitum tibi feci iniustitiam meam non abscondi dixi confitebor adversum me iniustitiam meam domino tu remisisti impietatem peccati mei I have made my sinne knowne vnto thee and mine iniustice I have not hid I said I will confesse to the Lord my iniustice against my selfe and thou hast forgiven the impietie of my sinne Qui abscondit scelera sua non dirigetur quiautem confessus fuerit reliquerit ea misericordiam consequetur He that hideth his offenses shall not be directed but who shall confesse and forsake his sinnes shall attaine mercie Sidixerimus quoniā peccatum non habemus ipsi nos seducimus veritas in nobis non est si confiteamur peccata nostra fidelis est iustus vt remittat nobis peccata nostra If we say we haue no sinne we deceiue our selues and the truth is not in vs but if we confesse our sinnes c. That this confession must be ioyned with hope of remission S. Chrysostome teacheth in these words Quid proderunt lachrymae confessio sinulla adsit abolitionis fiducia What shal teares confession availe if there be no hope of forgivenes And that we must adde herevnto amendment of life S. Hilarie teacheth vs when he saith Quid aliud est confessio erroris quam confessio desinendi ab errore What other thing is the confession of errour then to confesse that we will forsake errour So then when we be wayle our sinnes confesse them and purpose to amend our former lives with stedfast hope of Gods mercie through attonement made in Christes bloode wee shall doubtlesse have remission of our sinnes Then though our