THe written word or holy scripture, containeth in it selfe, euery doctrine necessarie for mans saluation. I prooue it, by the manifold texts both of the old and new testament; by the authoritie of the holy fathers, and by the the testimonie of renowned and best approoued popish writers.

DIonysius Areopagita, who liued in the daies of the Apostles,De diuinis nominib. cap. 1. in initio. doth liuely deliuer this truth vnto vs in these expresse words: Omnino igitur non audendum est, quicquam de summa abstrusa que diuinitate aut dicere aut cogitare, praeter ea quae nobis diuinitus scripturae diuinae countiarunt. In no wise therfore may we make bold to speake or thinke any thing of the most high and ineffable diuinitie, saue that only which holy writ hath reuealed to vs from heauen.

S. Augustine, that glistering beame and strong pillar of Christs church, auoucheth plainely, that all things necessarie for our saluation are contained in the written word, as is alreadie prooued in the former reason: and he confirmeth the same doctrine in another place, where he hath these expresse words: In his enim quae apertè in scriptura posita sunt, Aug. de doctrina Christ. li. 2. cap. 6 & cap. 9. tom. 3. inueniunter illa omnia, quae continent fidem mores que viuendi; spem scilicet at que charitatem. For in those things which are plainely set downe in the holy Scripture, all things are found which containe faith and manners, that is to say, hope and charitie.

The same S. Austen in another place hath these expresse words: Credo quod etiam hinc diuinorum eloquiorum clarissima authoritas esset, Aug. de peccat. merit. & remiss. lib. 2. cap. vlt. tom. 7. si homo sine dispendio promissae salutis illud ignorare non posset. I beleeue, that euen in this point also we should haue most cleere testimonie of holy writ, if a man could not be ignorant thereof, without the losse of his saluation.

S. Irenaeus hath these words: Non emim per alios dispositionem salutis nostrae cognouimus, Irenae. li. 3. cap. 1 quam per eos, per quos euangelium peruenit ad nos; quod quidem tunc preconiauerunt, postea vero per dei voluntatem in scripturis nobis tradiderunt, fundamentum & columnam fidei nostrae futurum. For we know the dispensation of our saluation, by them onely by whom the Gospell came to our hands, which Gospell they first preached: but afterward by Gods appointment they deliuered the same vnto vs in writing, that it might be the foundation and pillar of our faith.

Tertullianus an auncient writer,Tertullian. contra Hermogen. pag. 373. (who liued aboue 1300 yeeres agoe) hath these expresse wordes; Adoro scripturae plenitudinem, quae mihi & factorem manifestat, & facta. An autem ex aliqua subiacenti materia facta sint omnia, nusquam adhuc legi. Scriptum esse doceat Hermogenis offiicina: si non est scriptum, timeat vae illud adijcientibus aut detrahentibus destinatum. I reuerence the plenitude, fulnesse, and perfection of the scripture; as which sheweth to me, both the maker, and the things which are made. But that all things are made of some subiacent matter, I neuer could yet read any where. Let Hermogenes his shop shew vs, where it is written. If it be no where written, let him be afraid of that woe which is prouided for them that adde or take away from the Scripture.

Loe (gentle reader) these three most auntient fathers doe teach vs many very excellent documents. First, that we know the dispensation of our saluation by Christs Apostles. Secondly, that we receiued the Gospell from them. Thirdly, that they first preached the mysteries of our saluation, deliuering the Gospell by word of mouth. Fourthly, that afterward they committed the same to writing. Fiftly, that the Scripture was written by Gods owne appointment. Sixtly, that it was written for this end and purpose, That it might be the pillar and foundation of our faith. Seuenthly, that we may not speake or thinke any thing of God, which we find not written in Gods booke. Eightly, that the holy Scripture is perfect, and containeth all things necessarie for vs to know. Ninthly, that all such as teach or beleeue any doctrine not contained in the Scriptures, must drinke of the cup of eternall woe for their paines. Let vs proceed and see, what other fathers of later times tell vs.

S. Cyprian (who liued about 249 yeares after Christ,Cyprian ep 74. ad Pompeium. cont. epist. Steph. col. 229. viz. aboue 1300 yeares agoe) hath these words: Vnde ista traditio? Vtrumne de dominica & euangelica authoritate descendens, an de Apostolorum mandatis & epistolis veniens? Ea enim facienda esse quae scripta sunt, deus testatur, & proponit ad Iesum Nave dicens; Non recedet liber legis huius ex ore tuo, sed meditaberis in eo die ac nocte, vt obserues facere omnia quae scripta sunt in eo. Si ergo aut euangelio precipitur, aut in Apostolorum epistolis, aut astibus continetur, obseruetur diuina haec & sancta traditio. From whence came this tradition? Did it descend from the authoritie of our Lord, or his Gospell? Or came it from the mandates of the Apostles, or their epistles? For, that those things must be done which are written, God himselfe doth witnesse, and propose to Iesus Naue, saying: The booke of this law shall not depart from thy mouth, but thou shalt meditate therein night and day, that thou maiest obserue to doe all things which are written in it. If therefore it be either commaunded in the Gospell, or be contained in the Epistles, or in the Acts of the Apostles, let this diuine and holy tradition be obserued.

Thus writeth S. Cyprian, shewing plainely, that all traditions ought to be examined by the written word, and nothing to be admitted, which is not contained in the same, or grounded thereupon. VVhere I note by the way, for the helpe of the reader, that though Cornelius, then bishop of Rome (whom now the papists tearme Pope and his holinesse) together with the whole nationall synode of all the bishops of Italie, had made a flat decree touching rebaptization: and though also Pope Stephanus his holinesse had confirmed the same decree, and commaunded it to be obserued: and thirdly, though our papists of late daies doe obstinately affirme, that their Pope cannot erre when he defineth iudicially. Yet this notwithstanding, S. Cyprian teacheth and telleth vs plainly and roundly,Euseb. lib. 7. hist. cap. 2, 3, 4. that in his time the bishop of Rome had no such authoritie, as this day he proudly and antichristianly taketh vpon him: for he roundly withstood the decree of Pope Stephanus, who then was bishop of Rome, and both sharpely reprooued him, and contemned his falsely pretended authoritie. And for all that, S. Cyprian was euer reputed an holy bishop in his life time, and a glorious martyr being dead. But, if the bishop of Rome had beene Christs vicar, and so priuiledged, as our papists beare the world in hand he is, then doubtlesse S. Cyprian must needs haue beene an hereticke, and so reputed and esteemed in the Church of God. For, if any Christian shall this day doe or affirme as S. Cyprian did, or publickely denie the Popes falsely pretended prymacie in any place, countrey, territories, or dominions, where poperie beareth the sway, then without all peraduenture he must be burnt at a stake, with fire and faggot for his paines.

S. Athanasius hath these words: Sufficiunt sanctae ac diuinitus inspiratae scripturae, Athanas. contrae gentes, seu idola. ad veritatis iuditionem. The holy scriptures inspired of God, are sufficient, for the discussion and manifestation of the truth. VVhere the reader must obserue with me, that Athanasius contending against the Gentiles, that their idols were not gods; and proouing that Christ was true God and true man by the Scriptures; and withall auouching, that the Scriptures were sufficient to decide and determine the controuersie; should haue made a very foolish argument, and haue concluded nothing at all, if any necessarie truth had beene wanting, and not fully contained in the holy scriptures.

S. Epiphanius hath these words:Epiph. haeres. 65. Nos vniuscuius que quaestionis inuentionem, non ex proprijs ratiocinationibus dicere possumus, sed ex scripturarum consequentia. VVe cannot shew the inuention of euery question out of our owne proper reasons, but by consequence of the scriptures.

S. Cyrill hath these words:Cyrillus lib. 2. de recta fide ad regin. tom. 2. Necessarium nobis est diuinas sequi literas, & in nullo ab earum prescripto discedere. It is necessarie for vs to follow the holy scriptures, and not in the least iot to depart from the prescript rule thereof.

S. Chrysostome hath these words:Chrys. in Ps. 95. tom. 1. prope finē. Si quid dicatur abs que scriptura, auditorum cogitatio claudicat, nunc annuens, nunc haesitans, & interdum sermonem vt friuolum aduersans, interdum vt probabilem recipiens. Verum vbi è scriptura diuinae vocis prodijt testimonium, & loquentis sermonem, & audientis animum confirmat. If any thing be spoken without the scripture, the cogitation of the auditours faileth, sometime yeelding, sometime staggering, and sometime reiecting the speech as friuolous, sometime receiuing it as probable. But, so soone as the testimonie of Gods voice is heard out of the scripture, it confirmeth both the word of the speaker, and the mind of the hearer.

The same S. Chrysostome in another place hath these words:Chrysost. hom. 41. in Matt. 22. in opere imperf. Quicquid quaeritur ad salutem, totum iam adimpletum est in scripturis. Loe, these holy fathers and auntient writers (who all of them liued aboue a thousand and one hundred yeeres agoe) teach the selfesame doctrine with the former fathers. They tell vs first, that the holy scripture is sufficient to decide all controuersies. Secondly, that we must affirme or hold no doctrine, but that which we find in the scriptures. Thirdly, that we must not in the least point of doctrine depart or swarue from the rule of holy scripture. Fourthly, that in the holy scripture is fully comprised whatsoeuer is necessarie for mans saluation. But let vs yet heare the verdict of some others.

S. Ambrose hath these words:Ambros. de fide ad Grat. lib. 1. cap. 4. tom. 2. Non negamus, imò potius horremus hanc vocem. Sed nolo argumento credas sancte imperator, & nostrae disputationi. Scripturas interrogemus; interrogemus apostolos; interrogemus prophetas; interrogemus Christum. VVe denie not, but rather abhorre the word. Yet, holy emperour, I would neither haue you beleeue our argument nor our disputation. Let vs aske counsell vpon the scriptures; let vs aske the Apostles; let vs aske the Prophets; let vs aske Christ himselfe, and so know what is the truth.

S. Basill hath these words: Si quicquid ex fide non est, Basilius in ethicis, definit, vlt. prope finem. peccatum est, sicut dicit apostolus; fides vero ex auditu, auditus autem per verbum dei; ergo quicquid extra diuinam scripturam est, cum ex fide non sit, peccatum est. If whatsoeuer is not of faith, be sinne, as the Apostle saith; and if also faith come by hearing, and hearing by the word of God; then doubtlesse, whatsoeuer is not in the holy scripture, the same is sinne, because it is not of faith.

The same S Basill in another place hath these words:Basilius ad Eustath. medieum, epist. 80. Stemus arbitratu in spiratae à deo scripturae; & apud quos inueniuntur dogmata diuinis oraculis consona, illis omnino veritatis adiudicetur sententia. Let vs be iudged by the scripture, which came from God by inspiration; and whose doctrine shall be found consonant to Gods Oracles, let the truth be iudged to be on their side.

S. Hierome hath these words:Hier. in cap. 23 Matth. Vide Paul. Burgens. in 1. cap. Osee. Hoc quia de scripturis non habet authoritatem, eadem facilitate contemnitur, qua probatur. This opinion is as easily reiected as it is affirmed, because it hath no authoritie from the scriptures.

The same S. Hierome in another place hath these words:Hier. in Psal. 86. Quomodo narrabit? non verbo, sed scriptura. Videte quid dicat qui fuerunt, non qui sunt: vt exceptis Apostolis quodcun que aliud postea decatur, abscindatur, non habeat postea authoritatē. Quamuis ergo sanctus sit aliquis post Apostolos, quamuis disertus sit, non habeat authoritatē. Quoniā dominus narrat inscriptura populorū, & principū horam qui fuerunt in ea. How shall he shew it? not by word, but by the holy scripture. Marke what he saith, who were, but not who are; to the end, that the Apostles being excepted, whatsoeuer other thing be afterward spokē, it must be reiected, it must haue no authority at all. Wherfore, though a man be holy, though he be learned, yet seeing he commeth after the Apostles, let him be of no authoritie. For our Lord speaketh to vs in the scripture of his people, and of the princes that were therein.

The same Saint Hierome in an other place hath these wordes;Hier. in lere. cap. 9. tom. 5. Erog nec parentum, nec maiorum error sequendus est, sed authoritas scripturarum, & Dei docentis imperium. Therefore we must neither follow the errour of our parents, nor of our auncestours, but the authoritie of the scriptures, and the commandement of God teaching vs.

IOhn frier the late bishop of Rochester,Roffencis, art. 37. aduers. Luther. pa, 411. one highly renowmed amongst the papists, and with them canonized for a Saint and glorious Martyr, so as his authoritie must perforce be of credit against them, hath these expresse words; Scriptura sacra conclaue quoddam est omnium veritatum, quae Christianis scitu necessaria sunt. The holy scripture is a certaine store-house of all truths, which are needfull to be knowne of Christians.

In another place the same famous papist hath these wordes;Roffens. aduers. art. Luther. verit. 4. Contendentibus ita que nobiscum haereticis, nos alio subsidio nostram oportet tueri causam, quam scripturae sacrae. Therefore when heretiques contend with vs, wee must defend our cause by other meanes, than by the holy scripture. These are the very expresse words of their owne famous popish bishop, of their holy Saint, of their glorious matyr; who laboured with might and maine for the Popes vsurped soueraintie, and defended the same in the best manner he was able. And yet for all that, he hath bolted out vnawares and against his will, (such is the force of truth, which must needs in time preuaile) so much in plaine tearmes, as is sufficient to ouerthrow all poperie for euer, and to cause all people that haue any care of their saluation, to renounce the Pope and his abhominable doctrine to their liues end. For first, our popish bishop telleth vs plainely, and without all dissimulation, (his mouth being now opened by him that caused Balaams asse to speake)Numer. cap. 22. v. 28. That in the holy scripture, as in a plentifull storehouse, is laid vp for vs and our instruction, all knowledge necessarie for mans saluation. Againe, the same popish bishop, Saint, and Martyr, (of papists so esteemed and reputed) telleth vs roundly, That they must not (because forsooth they cannot) defend and maintaine their poperie by the authoritie of the scripture, but by some other way and meanes, to wit, by mans inuentions and popish vnwritten vanities, which they tearme the Churches traditions. Now gentle reader, how can any papist (who is not giuen vp in reprobum sensum for his iust deserts) read such testimonies against poperie,Rom. 1. v. 24. freely confessed and published to the world by papists, euen when they bestirre themsulues busily to maintaine their Pope and his popish doctrine; and for all that continue papists still, and bee carried away headlong into perdition; beleeuing and obeying that doctrine, which cannot be defended by the written word of God, which is the store-house of all necessarie knowledge;2. Thes. 2. v. 12. Rom. 1. v. 24. They doubtlesse are either very senselesse, or so blinded for their former sinnes, that they cannot behold the sunne shining at noone tide: me thinks they should be ashamed, to hold and beleeue that doctrine; in defence whereof, they can yeeld no better reasons. But let vs yet heare what other renowned popish writers tel vs; who doubtlesse will not bewray their owne cause, but against their wils. Howbeit as the wise man saith, Magnaest veritas, & praeualet; The truth is of such force as it must needes preuaile,3. Esdr. 4. v. 42. and in time haue the vpper hand.

Melchior Canus another popish bishop,Melch. Canus de llocis theolog. lib. 7. cap. 3. and a very learned schoole-doctor, hath these expresse words; Cum sit perfectus scripturarum canon, sibi que ad omnia satis super que sufficiat; quid opus est, vt ei sanctorum & intelligentia iungatur, & authoritas. Seeing the canon of the scripture is perfect, and most sufficient of it selfe to euery end, and in euery respect; what need haue we to ioyne therewith, either the exposition or the authoritie of the fathers. Thus writeth this great learned papist, not denying the sufficiencie of the holy scripture, but requiring the commentaries of the fathers, for the better vnderstanding of the same. VVhose opinion I doe approue and commend in that respect, as is euident to all that shall peruse my booke of Motiues.

Thomas Aquinas, Aquinas, p. 1. q. 36. art. 2. ad primum. (whom the Pope hath cannonized for a Saint, and his doctrine for authenticall) teacheth vs not to beleeue any thing concerning God, sauing that only which is contained in the scripture expresly, or at least significantly. These are his owne words: Dicendum, quod de Deo dicere non debemus, quod in sacra scriptura non inuenitur, vel per verba, vel per sensum. VVe must answere, that nothing is to be verified of God, which is not contained in holy writ, either expresly, or in sense.

The same popish doctour in an other place hath these wordes:Aquinas, p. 3. q 42. art. 4. ad primum. Quicquid enim ille (Christus) de suis factis & dictis nos legere voluit, hoc scribendum illis tanquam suis manibus imperauit. For whatsoeuer Christ would haue vs to read of his doings and sayings, the same he commaunded his Apostles to write, as if he had done it with his owne hands. Loe, in these wordes Aquinas auoucheth very plainely, that all things necessarie for our saluation, are contained in the scriptures. For in Christs deeds, are contained his myracles, his life, his conuersation: in his sayings semblably, are contained his preaching, his teaching, his doctrine; and consequently, whatsoeuer is necessary for vs to know. If then this be true, as it is most true, (for the papists neither will,See the Iesuit Bellarmins doctrine, in the end of the sercond exposition, and note it well. nor can denie the doctrine of Aquinas) that whatsoeuer Christ would haue vs to know, of his miracles, of his life, of his conuersation, of his preaching, of his teaching, of his doctrine, the same is now written in the scriptures: no man doubtlesse, but he that will cum ratione insanire, can denie all things necessarie for our saluation, to be contained in the holy scriptures.

To this doctrine deliuered by Aquinas, agreeth their owne renowmed professor, and most learned schoole-doctor Franciscus a victoria, Victor. de sacra. pag. 120. that Spanish frier. His expresse wordes are these; Non est mihi certum, licet omnes dicant, quod in scriptura non continetur. I doe not thinke it certaine and sure, although all writers affirme it, which is not contained in the scripture.

The same popish doctor and frier,Victor. relect. 8. de augment. charit p. 308. in another place hath these words: Propter quas (opiniones) nullo modo debemus, discedere à regula & synceritate scripturarum. For which opinions we must by no meanes depart from the rule and synceritie of the holy scriptures. Loe (gentle reader) our popish frier will beleeue no doctrine, which is not contained in the scripture; although all writers teach the same. Mad men therefore may they be deemed, that will beleeue whatsoeuer the Pope telleth them, though it be neuer so repugnant to the scripture.Vide tu Anselm. in 2. tim. cap. 3. & Lyran. in matt. 19. Anselmus and Lyra two other famous popish writers, doe teach vs the selfe same doctrine.

All persons of what sexe, state, calling, or condition soeuer they be, may lawfully, and ought seriously to read the holy scriptures; as out of which, euen the simplest of all may gather so much as is necessarie for their saluation. This I say, against that popish, ridiculous, vnchristian, and verie pestilent abuse, where the Pope deliuereth to the people, as it were by was of apostolicall traditon; the scriptures, sacraments, and church-seruice, in a strange tongue to them vnknowne. VVhich to be flatly against the practise of the primitiue Church, I haue proued copiously in my booke of Suruey. Here therefore I will onely shew, that it is both lawfull and necessarie for all sorts of people that desire to attaine eternall life, to read diligently the holy scriptures.

S. Chrysostome discourseth at large of this subiect in many places of his workes;Chrysost. in proaemio epist. ad. Rom. but I will content my selfe with some few for the present. In his commentaries vpon Saint Paul he hath these words: Et vos ita que , si lectioni cum animi alacritate volueritis attendere, nullo alio preterea opus habebitis. Verus enim est sermo Christi, cum dicit; quaerite & inuenietis, pulsate & aperietur. Verum quia plures exijs qui huc conuenere, & liberorum educationem, & vxoris curam, gubernandae que domus insesereceperunt, at que 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. Tam etsi enim turpe sit non nisi tantum a vobis exigere, tamen contenti erimus, si vel tantum prestetis. Nam hinc iunumera mala nata sunt, quod scripturae ignorantur. Hinc erupit multa illa haereseon pernicies; hinc vita dissoluta, hinc inutiles labores: quemadmodum enim qui luce ista priuatisunt, recta vti que non pergunt: ita qui ad radios diuinarum. Scripturarum non respiciunt, multa coguntur continuò delinquere, vtpote in longe peioribus tenebris ambulantes; quod ne nobis vsu veniat, occulos ad splendorem Apostolicorum verborum aperiamus. If therefore you will read the scriptures with alacritie of mind, you shall need no other helpe at all. For Christs word is true, when he saith: Seeke, and ye shall find; knocke, and it shall be opened vnto you. But because many of you are charged with wiues, children, and domesticall regiment, and so can not wholy addict your selues to this studie: yet at the least bee readie to heare what others haue gathered, and bestow so much diligence in hearing what is said, as you doe in scraping worldlie goods together. For albeit it bee a shame to require no more of you, yet will I be content, if ye doe so much. For, the cause of infinit euils, is your ignorance 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 bereaued of this light, cannot goe the right way: so they that doe not behold the beames of the holy scriptures, are enforced inconintently to offend in many things, as walking in farre greater darknesse.

This is the golden censure of Saint Chrysostome, rightly surnamed the golden mouthed doctour. Out of whose doctrine, I gather these worthy obseruations: First, that whosoeuer studieth the scriptures seriously, and with alacritie, shall find therein, and vnderstand so much, as is necessarie for his saluation. And consequently, that our disholy father the Pope, debarreth vs of the ordinarie meanes of our saluation; when he vpon paine of excommunication, inhibiteth vs to read the scriptures in our vulgar tongue, vnlesse we haue his licence and dispensation so to doe. And he hath I confesse, some reason thus to deale: because forsooth poperie would haue a short reigne, if euery papist might freely read the holy scripture, and other godly bookes written for their instruction. But alasse, they are so bewitched with his blessings, that they thinke they shalbe damned, if they doe but read this my discourse, or any other opposite to poperie, not hauing his licence so to doe. But all his priests are licenced; and so they can pretend no excuse, if they doe not frame some answere hereunto.

Secondly, that it is a very shame, for men charged with wiues, children, and families; that they doe but onlie heare sermons, and doe not withall studie the holy scriptures; and consequently, that it is much more shame for others that be more free, not to read them diligently; and greatest shame of all for a bishop, to approue or commend them that will not so doe,

Thirdly, that heresies, dissolute life, and all other euils, doe proceed of ignorance, and of not reading the holy scriptures.

The same Saint Chysostome in an other place hath these wordes.Chrysost. in 9. ca. genes. hom. 29. to. 1. Propterea obsecro, vt subinde huc veniatis, & diuinae scripturae lectionem diligenter auscultetis; nec solum cum huc venitis, sed & domi diuina b • blia in manus sumite, & vtilitatem in illis positam magno studio suscipitc. Sequitur Paulo inferius. Tantum igitur lucrum oro, ne per negligentiam amittemus, sed & domi vacemus diuinarum scriptur arum lectioni, & hic presentes non in nugis & inutilibus colloquijs tempus decoquamus. I beseech you therefore, that you will come hither now and then, and attend diligently the reading of the holy scriptures; neither that onely when ye come hither, but at home also take the holy bibles into your hands, and with great studie embrace the profit contained in them. I pray you therefore, let vs not negligently loose so great gaine, but when we are at home, let vs then apply our selues to read the holy scriptures: and being here, let vs not spend our time idlely and vainely.

By these testimonies, (to omit many others) we may perceiue most euidently, how grieuously Saint Chrysostome lamenteth, that the people in his time were so negligent in reading the holy scripture. VVhat therefore would that holy father say, if he liued in these our daies, in which the Pope burneth such scriptures, as the people vnderstand in their vulgar tongue: In which he commaundeth all church-seruice to be in straunge and vnknowne language: In which he excommunicateth all say-persons be they neuer so well learned,6. decret. lib. 5. cap. quicunque. that reason of matter of faith, or dispute of his power? VVhat would he say, if he heard priests pronounce absolution in their popish sacrament of penance, which neither the penitents, nor the priests themselues doe often vnderstand? Nay, what would he say, if he were this day in popish Churches, where they doe not onely read their Churchseruice in Latine, but also Latine homilies or sermons vnto the vulgar sort; which yet they tearme an exposition of the scripture: which maner of proceeding is practised euery festiuall day of nine lessons, in the time of their mattens? In fine, what would he say, if he knew the rude vulgar sort, who are commaunded to heare the Gospell read in Latine, and withall should see them listening with their eares, least any word should not be heard, though impossible of them to be vnderstood? would he not, and might he not iustly say with the holy Apostle,1. Cor. 14. v. 24. that they were mad? Yes doublesse, it cannot be denied.

Origen, who liued aboue a thousand and three hundred yeares agoe, doth not onely exhort the people seriously to read the scriptures, but withall sheweth plainely, that in his time they were read in the vulgar tongue. These are his words:Origen hom. 4. pe super leuit. pro finem. Certè, si non omnia possumus, saltem ea quae nunc docentur in ecclesia, vel quae recitantur, memoriae commendemus. Doubtlesse, if we cannot beare away all things contained in the scriptures, yet at the least let vs remember those things which are taught and read in the Church. Loe, in these golden words he speaketh not onely of sermons, but also of the Gospels, Epistles, Prayers, Lessons, and histories of the Bible. For sermons are contained in the word (docentur, which are preached;) and the rest in the word (recitantur, which are read or rehearsed:) but certes, if such things had beene read in a strange and vnknown tongue, the vulgar sort could not haue committed them to memorie. And consequently, to no end or purpose should Origen haue made this exhortation. And the obiection which is common in the mouthes of our papists, That Saint Peter affirmeth the scriptures to be obscure and hard to bee vnderstood (notwithstanding the great brags and insolent vaunts of our Rhemists) is too too foolish,Rhemist. in 2. Pet. cap. 3. and of no force at all. For first, Saint Peter saith not, that the whole scripture is hard to be vnderstood, but some things in S. Paules Epistles. Secondly, he speaketh not solely and barely of the vnlearned, but of the vnlearned which are vnstable. Thirdly, he speaketh not generally of all readers of the scripture, but of those wicked ones, which depraue not onely S. Paules Epistles,Vide D. Chrysost. in proemio epist. ad Rom. in in • io. but also all other scriptures, to their owne perdition. Howbeit, to debarre all the godly, who with all humilitie and reuerence desire to read the scriptures; and to abandon one onely particular euill, by taking away the good wholly and generally; may well be resembled to those vnskilfull physitions, who cannot deliuer their patients from any particular disease, except they take away their liues. But wise Salomon was of another mind,Prou. 8. v. 8, 9. when he affirmed all the words of wisedome to be open and easie to euery one of vnderstanding, that is, which haue a desire to the truth, and are not blinded of the prince of this world. For, as by the foole, he meaneth euery wicked man: so by a man of vnderstanding he meaneth euery one that is godly. Hereupon it is said,Psal. 25. v. 9. that God reuealeth his secret counsels to all that feare him:Iohn. 7. v. 17. That whosoeuer will do the will of God,Iohn. 8. v. 31: 32 the same shal know his doctrine: That they which abide in Gods word, shall know the truth:Matth. 11. v. 25. That God reuealeth his will vnto the simple and vnlearned ones, and hideth his secrets from the wise and prudent:Ps. 119. v. 105. That the whole bodie of the scripture, from the head to the foot thereof, is tearmed a lanterne to ourfeet, and a light vnto our pathes: That Gods word is like a candle, shining in a darke place, vntill the day dawne, and the day-star arise in our hearts:2. Pet. 1. v. 19. That the spirituall man doth vnderstand all things which are necessarie for his saluation:1. Cor. 2. v. 15. for so Lyra and Dionysius Carthusianus, two great learned papists, doe expound the place. And consequently, if Gods word be hidden to any, it is hidden to those that perish, to those whose vnderstandings the God of this world hath blinded,2. Cor. 4. v. 3, 4. that the light of the Gospell of the glorie of Christ, should not shine vnto them.

S. Chrysostome hath these golden words:Chrys. in 2. Thes. cap. 2. hom. 3. Quid opus est concionatore? Per nostram negligentiam necessitas ista facta est. Quamobrem nam que concione opus est? Omnia clara sunt & plana ex diuiais scripturis; quaecun que s necessaria sunt, manifesta sunt. VVhat need is there of a preacher? Our negligence hath caused this necessitie. For to what end is a sermon needfull? All things are cleere and euident in the holy scriptures, what things soeuer are necessarie, the same are manifest.

The same S. Chrysostome in his Commentaries vpon the Epistle of the Colossians,Chrys. in Coloss. hom. 9. col. 1290. hath these words: Audite quotquot estis mundani, & vxoribus prae estis ac liberis, quomodo & vobis potissimum precipiat scripturas legere; id que non simpliciter, ne que abiter, sed magna diligentia, Sequitur Paulo inferius. Audite obsecro seculares omnes. Comparate vobis biblia, animae pharmaca. Si nihil aliud vultis, vel nouum testamentum acquirite, Apostolum, Acta, Euangelia, continuos ac sedulos doctores. Si acciderit maestitia, huc veluti apothecam pharmacorum introspice. Hinc tibi sume solamen mali, siue damnū euenerit, siue mors, siue amissio domesticorum. Imònon introspice solum, sed omnia iterum at que iterum versa, mente que illa contine. Hoc demum malorum omnium causa est, quod scripturae ignorantur. Iterum; doce puerum tuum Psalmos illos canere Philosophiae plenos. Hearken all ye that are encombred with worldly affaires, and haue charge of wiues and children, how you specially are commanded to read the scriptures, and that not simply nor slenderly, but with great diligence. Heare I pray you, all secular persons. Prouide and furnish your selues with bibles, the soueraigne medicines of your soules. If you will haue no other thing, at the least prouide the new Testament, the Apostle, the Acts, the Gospell, the continuall and diligent doctors. If any griefe come, turne thine eye vnto the scripture, as to the Apothecaries shop full of medicines. From hence receiue sollace of euill, whether domage, or death, or losse of worldly goods chance vnto thee. Yea, looke not onely to the scripture, but volue and reuolue all things contained therein, and keepe the same in mind. For this is the cause of all manner of euils, that men are ignorant in the holy scriptures. Teach your children to sing Psalmes, which are full of Philosophie.

Thus writeth this holy father, teaching vs at large, how necessarie and needfull a thing it is for euery one to studie and read diligently the holy scriptures. For first, he telleth vs plainely, that all necessarie points of doctrine are so plaine and manifest, as one may vnderstand the same without the preacher. Secondly, that they who are charged with wiues, children, and worldly affaires, are specially and more than others, commaunded to read the scriptures: The reason hereof he yeeldeth in another place; because the more they are encombered with the cares of the world, the more need they haue to enioy the helpes of the holy scripture. These are his words: Quid ais homo? Chrysost. conc. 3. de lazaro, tom. 2. col. 1340. Non est tui negotij scripturas euoluere, quoniam in numeris curis distraberis? Imò tuum magis est, quam illorum. Ne que enim illi perinde scripturarum egent presidio, at que vos in medijs negotiorum vndis iactati. VVhat sayest thou ô man? Is it not thy part and dutie to read the holy scriptures, because thou art encombred with many worldly cares? yea, it is so much more thy charge than it is theirs: For they haue not so great need of the helpe of the scriptures as you haue, who are tossed in the middest of the waues of worldly troubles. Thirdly, that all secular persons of both sexes must furnish themselues with the holy Bible. Fourthly, that they must not onely read the scriptures barely and slenderly, but that they must doe the same with great diligence. Fiftly, that the scriptures doe minister comforts for all sorrowes, and soueraigne medicines for all sores. Sixtly, that the ignorance of the scriptures is the cause of all euils. Seuenthly, that parents must teach their children to sing Psalmes, yea, euen those Psalmes which are replenished with Philosophie.

S. Austen teacheth in the same manner,August. de doct. Christ. li, 2. cap. 9. that all things necessarie for mans saluation, are plaine and easie to be vnderstood. These are his expresse words: In his enim qu que apertè in scriptura posita sunt▪ inueniuntur illa omnia, quae continent fidem mores que viuendi. For in those things which are plainely set downe in the holy scripture, are found all things concerning faith and manners.

The same S. Austen in another place hath these words:August. de doct. Christ. li. 2. cap. 6. Magnifice igitur & salubriter spiritus sanctus ita scripturas sanctas modificauit, vt locis apertioribus fami occurreret, obscurioribus autem fastidia detergeret. God hath so tempered the holy scriptures, that by manifold places he might prouide against famine, and by those which are more obscure, he might cleanse the loathsomenesse of our stomacke. And his reason hereof followeth in these next words: Nihil enim fere de illis obscurit atibus eruitnr, quod non planissime dictum alibi reperiatur. For almost nothing is contained in obscure places, which is not most plainely vttered in some other place.

The same father in an other place hath these wordes; Nec solum vobis sufficiat, Aug. de tempor • ser. 55. quod in ecclesia diuinas lectiones auditis, sed etiam in domibus vestris aut ipsi legite, aut alios legentes requirite, & libenter audite. Let it not be enough for you, onely to heare Gods word in the Church; but also read it your selues in your houses, or else procure others to read it, and heare you them willing.

Out of these wordes of this holy writer, and antient father, we may learne many godly lessons. First, that all things needfull for our saluation, are plainely set downe in the scriptures. Secondly, that things which are obscurely touched in some places, are plainelie handled in other places. Thirdly, that the scriptures are obscure in some places, to exercise our wits, and to cleanse the loathsomenesse of our stomackes. Fourthly, that we must read the scriptures at home in our houses, & not heare them read in the Churches. Fiftly, that if we cannot read them our selues, then must we procure others to read them to vs, and marke diligently what they read, and heare them with desire and alacritie of mind.

Saint Hierome is consonant to Saint Austen and Saint Chysostome, Hieron. in Ps. 133. affirming, that in his time (which was about 1200 yeeres agoe) both monkes, men, and women, did contend who could learne moe scriptures without book. These are his expresse wordes; Solent & viri, solent & monachi; solent & mulierculae hoc inter se habere certamen, vt plures ediscant scripturas; & in eose putant esse meliores si plures edidicerint. Men, women, and monkes, vse to contend one with another, who can learne moe scriptures: and herein they thinke themselues better, if they can learne more.

The same Saint Hierome in an other place, speaking of the education of a yoong maid of seuen yeeres old, hath these wordes;Hieron. ad Gaudentium, tom. 1. fol. 44. B. Matris nutum pro verbis ac monitis, & pro imperio habeat. Amet vt parentem, subijciatur vt dominae, timeat vt magistram. Cum autem virgunculam rudem & edentulam septimus aetatis annus exceperit, & caeperit erubescere, scire quid taceat, dubitare quid dicat; discat memoriter psalterium, & vs que ad annos pubertatis libros Salomonis, euangelia, Apostolos, & prophetas, sui cordis thesaurum faciat. Let her mothers beck to her, be in steed of wordes, admonitions, and commaunds. Let her loue her as her parent, obey her as her ladie, and feare her as her mistris. And when the rude and toothlesse girle shall bee seuen yeere old, and shall begin to be bashfull, to know when to be silent, and when to speake; then let her learne the Psames by heart, and without booke: and till she be twelue yeeres of age, or marriageable, let her make the bookes of Salomon, the Gospels, Apostles, and Prophets, the treasure of her heart. Thus writeth Saint Hierome: out of whose golden words I note these golden obseruations. First, that both men and women in his dayes, did studie and read the scriptures, as diligently and painfully as the monkes. Secondly, that in his time they thought themselues the happiest people, who could con by heart the most texts of holy scripture: Wheras amongst the papists they are deemed most holy, that can by heart no scripture at all, but absteine from the reading thereof, as from the poyson of their soules. Thirdly, that yong women being but seuen yeeres of age, must be acquainted with the holy scriptures, & learne by heart the booke of Psalmes. Fourthly, that from seuen yeeres vpward vntill puberty, that is to say, vntill the twelft yere of their age, they must read seriously the bookes of Salomon, the Gospels, Apostles, and Prophets, and set their whole delite therein. And the same holy father in his Epistle to the godly matrone Celantia, Hieron. ad Celant. tom. 1. fol. 50. A. doth perswade her for the best course of her life, to be continually conuersant in the holy scriptures. These are his wordes; Sint ergo diuinae scipturae semper in manibus tuis, & iugiter mente voluantur. Let therefore the holy scriptures be alwayes in thy hands, and let them be vncessantly tossed or rolled in thy mind.

Saint Theodoretus telleth vs with good liking thereof,Theodor. lib. 5. de Graeca, affect. curat. pag. 521. that in his time the scriptures were translated into all maner of languages, & that they were not onely vnderstood of doctors, & masters of the Church, but euen of the lay-people, and common artificers. His expresse wordes I will alledge, which are these; Hebraici vero libri, non modo in Graecum idioma conuersi sunt, sed in Romanam quoque linguam, Aegyptiam, Persicam, Indicam, Armenica que , & Scythicam, at que adeo Sauromaticam, semel que vt dicam, in linguas omnes, quibus ad hanc diem nationes vtuntur. Sequitur paulò inferius, fossores que adeo ac bubulcos inuenias; plant arum que consitores de diuina trinitate, rerum que omnium creatione discertantes. The Hebrew bookes are turned not onely into the Greeke tongue, but also into the Roman language also, into the Aegyptian, Persian, Indians, Armenian, and Scythian, as also into the Sauromatick tongue, & to speake all in a word, into all tongues, which this day are in vse amongst nations. And after hee hath told vs, that the Church-doctrine, is knowne to all maner artizans of both sexes; he addeth, that we may find ditchers, deluers, neatheards, and gardiners, disputing euen of the blessed trinitie, and of the creation of all things. VVhereupon it is euident, that in the auncient Church, and in the time of old religion, (as the sillie foolish papists call their Romish inuentions, which is in deed a newly inuented religion, as I haue proued in my Suruey of poperie) euery nation had the holy scriptures in their vulgar language: and that in those dayes, all the Christians did read the holy scriptures so seriously, that both men and women, of all trades and conditions, were able to dispute of the holy trinitie, and of the creation of the world. VVhich two points doubtlesse, are the most difficult, obscure, hard, and intricate articles, in the whole course of theologie.

The Iesuit Bellarmine, (a wonderfull thing to be heard, and a most incredible, sauing (that the truth must needes in time haue the vpper hand) confesseth so much vnawares, as is able sufficiently to prooue and conclude my intended scope and proposition.Bellar. tom 1. ed. 191. lib. 4. de verbo Deiscrip. to. cap. 11. a. These are his expresse wordes; His notatis, dico illa omnia scripta esse ab apostolis, quae sunt omnibus necessariae, & quaeipsipalam omnibus vulgo praedicauerant; alia autem non omnia scripta esse. These obseruations being marked, I answere, that all those things were written by the Apostles, which are necessarie for all men, and which the Apostles preached openly to all the vulgar people; but that all other things were not written. Thus writeth our skilfull Iesuit, who in the name of all papists, (being as it were their mouth) saith all that can be said, in defence of late Romish religion. Out of whose words I note first, that all thing necessarie for all men and all women, old men, yoong men, maids, and babes, rich and poore, noble and ignoble, are set downe and conteined in the holy scriptures. Secondly, that all things contained in the written word, are necessarie for all people. Thirdly, that those things which are not contained in the written word, were neuer preached openly to all people, but secretly to some few persons in secret corners; peraduenture to our Iesuits and Iesuited popelings, sauing that their sect was not then hatched, as which is not yet eighty yeeres old. Fourthly, that those things which are not contained in the scriptures and written word, are not necessarie for all people, but onely for Iesuits and papists, to bring them to perdition. Fiftly, that seeing on the one side, all things needfull for all men and all women, for yong and old, rich and poore, noble and ignoble, are contained in the scriptures; and seeing withall on the other side, that all things in the written word are necessarie for all people, (marke well what I say, gentle reader, for I build my worke vpon that foundation which the Iesuit hath laid) it followeth by necessarie consequution, that all people ought seriously to read the holy scripture: as also that they may safely contemne all vnwritten traditions, as nothing needfull or pertaining to them. But let vs heare our Cardinall Iesuit once again speake for himselfe and for the honour of this holy father the Pope.Bellar. de verbo dei, lib. 3. cap. 2. tom. 1. col. 129. These are his expresse words: At in nouo testamento, quia Christus impleuit figuras & prophetias; etsi multi non intelligant sententias scripturarum, intelligunt tamen ipsa mysteria redemptionis, etiam rustici & mulieres. But in the new testament, because Christ hath fulfilled the figures and the prophesies; although many doe not vnderstand the sentences of the scriptures, yet doe they vnderstand the mysteries of our redemption, euen the common countrey fellowes and the very women.

Thus writeth our Iesuit, affirming, that euen women and the very rustickes of the countrey, doe vnderstand the scriptures, so farre forth as pertaineth to the mysteries of their redemption: and I pray you, why then doth the Pope debarre them from the reading thereof? VVhat more knowledge is needfull ouer and besides the mysteries of mans redemption? It is all the knowledge which Saint Paule desired to haue:1. Cor. 2. v. 2. who (as he saith of himselfe) esteemed not to know any thing among them, saue Iesus Christ, & him crucified. I therfore conclude by our Iesuits owne free graunt, that it behooueth all men and women, children and maids, diligently to read the holy scriptures, seeing they may vnderstand therein all the mysteries of their redemption, viz. all knowledge necessarie for their saluation. VVhich knowledge is so necessarie, as nothing can be more.Deut. 11. v. 18, 19, 20. Ye (saith God by the mouth of his seruant Moses) shall lay vp these my words in your heart and in your soule, and bind them for a signe vpon your hand, that they may be as a frontlet betweene your eyes.Deut. 6. v. 8, 9. And ye shall teach them your children, speaking of them whē thou sittest in thine house, and when thou walkest by the way, and when thou liest downe, and when thou risest vp. And thou shalt write them vpon the posts of thine house,Deut. 4. v. 9. and vpon thy gates. But our papists obiect against vs, that when the fathers exhort all men and women to read the scriptures,Rheme▪ testament in prefatio, sect. 15. they speake as pulpit-men agreeably to their audience, and the peoples default; but not as teachers in the schoole, making exact and generall rules to be obserued in all places and times. To which I answere first, that the truth must be spoken as well in the pulpit as in the schoole. Secondly, that the doctrine in pulpit is and ought to be as exact, absolute, and necessarie, as the doctrine in schoole: The sole and onely difference is or ought to be this, viz. that the pulpit hath euer the pricke of exhortation annexed, which the schoole wanteth. For the preacher may not speake at randon in the pulpit, but euen there must he haue the girdle of truth about his loynes. Thirdly, that holy Dauid regarded no such popish distinction,Psal. 119. v. 9. when asking, whereby a yong man shal clense his waies? he answereth thus: By studie, meditation, and keeping of the law of God. Neither the godly men in Berhaea,Act. 17. v. 11. when they daily searched the scriptures, euen to examine the doctrine of the Apostles by them. Our papists obiect likewise,1. Tim. 2. v. 12. that S. Paule will haue women to liue in silence, and not to chat and prattle of the scriptures. I answere, that though S. Paule will not permit women to teach publickely before men; yet doth he neither forbid them to read the scriptures, nor yet to teach priuately, when due circumstances doe occurre. For the same ApostleTit. 2. v. 3. elswhere commaundeth mothers to teach godly things to their children. So Salomon, the wisest child that euer was among the sonnes of Adam, one Christ euer excepted, confesseth plainely and humbly, what doctrine his mother Bethsheba taught him.Prou. 31. v. 1. So Priscilla, wife to Aquila the Iew born in Pontus, expounded the scriptures to the Iew Apollo, Act. 18. v. 26. 2. Tim. 1. v. 5. & 2 Tim. 3. v. 15. borne at Alexandria, a very eloquent man. So Timothie was throughly instructed in the scriptures by his mother Eunice, and by his grandmother Lois. By which notable example it is euident and cleare to euery one, that neither mothers must forbeare to teach, nor yet young babes forbeare to learne the holy scriptures.

Traditions must be examined by the holy scriptures, which is the true touchstone of veritie; and then onely admitted, when they are found to be consonant to the same. For proofe of this proposition, the very name or word (Canonicall) is of it selfe sufficient. For (Canon) is a Greek word, which signifieth a rule, and there upon those bookes are called the Canonicall scriptures, which are the rule of our faith. And consequently, whatsoeuer is not consonant to the scriptures, the same ought to be reiected, as pernitious and swaruing from the rule of our faith. For this cause doth the Prophet Esay send vs to the law,Esae. 8. v. 20. and to the testimonie, there to trie the truth. For this cause doth the Prophet Malachie exhort the people euer to be mindfullMal. 4. 4. of the law of Moses. For this cause doth the Prophet Dauid tell vs, That Gods word is a lanterne to our feet.Psal. 119. v. 105 For this cause saith S. Peter, That Gods word is a light shining in darke places,2. Pet. 1. v. 19. vntill the day-starre arise in our hearts. For this cause did Christ himselfe exhort the Iewes toIohn 5. v. 39. reade seriously the holy scriptures. For this cause said Christ, That the Pharisies erred,Matt. 22. v. 29. because they knew not the scriptures.Act. 17 v. 11. For this cause did the men at Berhaea trie the truth of S. Paules doctrine by the scriptures. For this cause doth S. Iohn exhort vs not to beleeue euery spirit,1 Iohn 4. v. 1. but to trie the spirits, if they be of God. For this cause doth S. Paule pronounce him accursed that preacheth any doctrine not contained in the scriptures.Gal. 1, 2. For both S. Austen and S. Basill doe expound that place of the written word.Aug cont. literas Pet l. li. 3. cap. 6. tom. 7. And the truth thereof is alreadie prooued, because the Apostles taught no needfull doctrine, which they did not after commit to writing.

S. Cyprian would not yeeld to Stephanus then bishop of Rome, in the controuersie concerning rebaptization; but sharpely reprooued him for leaning to tradition,Cyprian epist. ad Pompeium. 74. and demaunded of him, by what scripture he could prooue his tradition. For, in his daies it was not ynough to alleadge tradition for the proofe of any doctrine. And much lesse was it a rule in Saint Cyprians time to follow the bishop of Romes definitiue sentence, in matters of faith and doctrin. Though our sottish and blind papists in these latter dayes doe admit and reuerence his sentence, euen as the holy Gospell. See S. Cyprians words in the first proposition.

VVhen the Arrians would not admit the word ( 〈 in non-Latin alphabet 〉 ) because it was not found in the scriptures, the fathers of the counsell did not then alleadge traditions for proofe thereof; neither did they say, that many things must be beleeued which are not written: but they answered simply, That though that word were not expressely written, yet was it virtually and effectually contained in the scriptures. This assertion is euident by the testimonie of Saint Athanasius, Athanas. de decret. nic. synod. tom. 2. prope finē. whose words are these: Sed tamen cognoscat quisquis est studiosioris animi, has voces tametsi in scripturis non reperiantur, habere tamen eas eam sententiam quam scripturae volunt. Although the expresse words be not found in the scripture, yet haue they that meaning and sence which the scripture approoueth and intendeth, as euery one that studieth the scripture seriously, may easily vnderstand.

Origen in Matt. hom. 25. & hom. 1. in 1. cap. Ier. Origen giueth counsell to trie all doctrines by the scriptures, euen as pure gold is tried by the touchstone. His words are set downe at large in my booke of Motiues, and they are well worth the reading.

Tertullian hath these words:Tertull. aduers. praexe. in principe. Id esse verum, quodcun que primum; id esse adulterum, quodcun que posterius. VVe must know, that that it is the truth, whatsoeuer was first; and that that is counterfeit, whatsoeuer commeth after the first.

S. Austen Aug. de vint. eccles. cap. 10. non longe ab initio, 10. 7. hath many golden sentences and worthie testimonies to this end and purpose. One only I will here recount, where he hath these wordes: Nemo mihi dicat, ô 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 scripturas aliquid sentiant. Let no man say to me, oh what said Donatus, or what said Parmenianus, or Pontius, or any of them; because wee must not consent euen to Catholicke bishops, if it so fall out, that they erre in any point, and speake against the canonicall scriptures.

Saint Chrysostome, Chryso. in 2. Cor. 7. hom. 13. in fine. surnamed the golden mouthed doctor, agreeth vniformely vnto the other fathers in many places of his workes. One onely period shall for the present suffice, where he hath these golden wordes; Quomodo autem non absurdum est propter pecunias alijs non credere, sed ipsas numerare & supputare, prorebus autem amphoribus, aliorum sententiam sequi simpliciter; presertim, cum habeamus omnium exactissimam trutinam, & gnomonem, acregulam, diuinarum inquam legum assertionem. Ideo obsecro & (oro omnes vos, vt relinquatis quidnam hinc vel illi videatur, de que his àscripturishaec etiam iniquirite, et veras diuitias difcentes eas sectemur, vt & aeterna bona assequamur. How can it but be absurd, that in money matters we will not credite others, but will tell the money our selues; and for all that in affaires of greater importance, (which concerne the health aud saluation of our soules) we can be content simply to follow the iudgement and opinion of others; especially, when wee haue the most exact ballance, squire and rule of all things, I meane the plaine testimonie of Gods lawes. I therefore pray and beseech you all, that you will reiect what this man or that man thinketh, and search the truth out of the scriptures; that learning true riches, we may follow them, and so attaine eternall life. Behold here (gentle reader) a most excellent and Christian exhortation, a very godly and golden aduiso, giuen vs by this holy father. If wee will not (saith he) trust others to tell our money, but for surenesse will tell it our selues; much lesse should wee trust others, and much lesse depend vpon their iudgements and sayings, in matters touching our saluation: but our selues must learne and know such things, by diligent reading of the holy scriptures. Neither must we beleeue what this or that man saith, but what we find to be true, by painefull studie of the holy scriptures. Now let vs heare attentiuely, what the best approoued papists teach vs, concerning this important and most weightie controuersie.

Franciscus à victoria, Victor. de augm. charitat. relect. 8. pag. 308, a learned schoole-man and Spanish popish frier, yeelds his opinion in these expresse wordes: Propter quas (opiniones) nullo modo debeà us discedere, à regula & synceritate scripturarum. For which opinions we may in no wise depart from the rule and synceritie of the scriptures.

Againe,Victor. de sacra. pag. 120. in another place he hath these words: Non est mihi certum, licet in hoc conueniant omnes, quia in scriptura non habetur. I doe not thinke it sure and certaine, although all writers agree thereunto, because it is not to be found in the holy scriptures.

Melchior Canus, another learned schoole-doctor and renowned popish bishop, confirmeth the same doctrine in these words:Canus de lecis, lib. 3. cap. vlt. Fatemur non audiendos esse sacerdotes, nisi docuerint iuxta legem domiui. VVe graunt, that we must not giue eare or hearken to the priests, except they shall teach vs according to Gods law.

Loe, the papists affirme plainely, that no doctrine is sound, or to be receiued, but that onely which is tried to be true by Gods word. Neither may we beleeue the doctrin of any popish priest, vnlesse it be agreeable to Gods law. Now doubtlesse, if the Pope will be tried and iudged by this doctrine, which his best doctors haue published to the world (the spirit of God hauing enforced them thereunto) we shall soone agree in all controuersies of religion. And certes, this their doctrine is so certaine and euident, that the Iesuit Bellarmine singeth the same song with them; which my selfe could not easily haue beleeued, if I had not read his owne testimonie in his owne booke.Bellar. de conc. lib. 2. cap. 2. in fine. These are his expresse words: Sine dubio singuli episcopi errare possunt, & aliquando errant, & inter se quando que dissentiunt, vt nesciamus quisnam eorum sequendus sit. It is without all doubt, that all bishops seuerally may erre, and sometime doe erre, and doe so disagree among themselues, that we cannot in the world tell which of them we may safely follow. Thus you see euen by the Iesuits verdict, that in the popish Church, all their bishops doe so erre, and sometimes so dissent one from another, that no papist can tell indeed which of them it is best to follow. To which doctrine I will very willingly subscribe, aduising this Iesuit and all other Iesuited papists to remember well this doctrine, and not to hang their soules henceforth vpon their iarring and doting popish fathers; whom (as their deere Iesuit and renowmed Cardinall Bellarmine telleth them) they may not safely follow. And least the Iesuit or some for him shall answere me or say in his defence, That albeit all popish bishops may erre seuerally, and dissent among themselues, as is alreadie said; yet can they not erre, when they are called together in a synode or counsell, and the same confirmed by the Pope. This is all doubtlesse that posibly can be said in defence of popish doctrine: And consequently, if I shall once prooue this to be a rotten foundation, then must all popish buildings raised vpon the same, fall downe, and be euen with the ground. Marke (gentle Reader) my syncere replie, which I shall pithyly and plainely set downe in this behalfe. VVherein for perspicuitie sake, I will proceed by way of conclusions.

The Pope was neuer present at the counsels in the East Churches, by himselfe and in his owne person. This conclusion is freely confessed by the Iesuit Bellarmine, Bellar. de conc. lib. 1. cap. 19. who alleadgeth two reasons for the Popes absence: The one forsooth, because it was not conuenient, that the head should follow the members: The other, because the emperour would euer sit in the highest place. Out of whose words, I must needs note two important points by the way: The one, that in the auntient Church the highest place in the counsels, was euer reserued to the emperour: The other, that the East Churches did neuer acknowledge the Popes primacie, which he this day arrogantly challengeth ouer all kingdomes and regalities. To which twaine, this pleasant adiunct perforce must be annexed, viz. that our humble father the Pope (who calleth himselfe hypocritically seruus seruorum dei) would neuer come to the counsels, because forsooth he could not endure to see the emperour sitting in the highest place.

The Pope staying at home himselfe, sendeth his legates to the counsels, to supplie his place, to whom for all that he cannot commit his authoritie. This conclusion must needs seeme strange to a great many; but I will confirme it with the testimonie of such a worthie and renowmed papist, that all whosoeuer shall once heare or read it, cannot but giue credit to the same.

Melchior Canus is the man, from whose pen I receiued it; the case is euident,Canus lib. 5. de authoritat. cone. cap. 5. pag. 102. these are his words: Decreta quae à legato contra sedis Apostolicae traditionem approbantur, non habent Romanae ecclesiae authoritatem; nec aliter se habent, quam si à concilio siue legatis prodnissent. Sequitur; solidam auctoritatem quam in confirmandis & fratribus & dogmatibus Petrus habet, in legatos transferre non potest. The decrees which the legate shall approoue against the tradition of the Church of Rome, haue no authoritie from the Church of Rome; neither are they of any more force, than if they had proceeded from the counsell without the consent of the legates. The sound authoritie which Peter hath in confirming his brethren and decrees, he cannot transferre vnto his legates. These are the expresse words of Canus, that worthie bishop, and strong pillar of popish doctrine. Out of whose words I note first, that decrees of counsels be of no force, when they haue not the consent of the Popes legates. Secondly, that the decrees of counsels, euen when they haue the consent of the legates, are of no force at all, if the legates shall agree to any thing which is against the Popes mind. Thirdly, that the Pope cannot translate or giue his authoritie vnto the legates. And consequently, that the Pope abuseth the whole world shamefully, when he calleth together all bishops in the Christian world, to decide and determine controuersies in religion; and for all that, will approoue nothing that they doe or decree, vnlesse it be agreeable to that which himselfe decreeth apart in his chaire at home.

Generall popish counsels in these our daies are euen as a nose of waxe; and the decrees thereof are as vncertaine as the wind. I prooue this conclusion by very strong and irrefragable reasons. The Iesuit Bellarmine hath these words: Nos dicimus, Bellar. de concil. lib. 1. cap. 18. to. 1. concessum episcoporum in concilijs legitimis esse verum indicum concessum; & corum decreta & leges, necessario sequendas. VVe say, that the consistorie of bishops in lawfull counsels, is the true assembly of iudges; and that their decrees and lawes must be obserued of necessitie.

But in another place the same Bellarmine singeth another song in these expresse words: Idem enim est, Bellar. de concil. lib. 2. cap. 11. siue pontifex expresse concilium reprobet, siue concilium agat contra pontificis sententiam. For it is all one, whether the Pope disanull the counsell expressely, or the counsell doe against the Popes mind.

Againe, the same Bellarmine in another place auoucheth, that the greater part of voices must beare the sway in counsels. These are his owne words: Non potest fieri, Bellar. de concil. lib. 1. cap. 21. vt aliquando ad finem controuersiarū deueniatur, nisi detur locus maiori parti suffragiorum. It cannot be, that there should euer be made an end of controuersies, except the greater part of voices may haue the vpper hand.

Againe in another place,Bellarm. de conc. lib. 2. cap. 11. he hath these words; Est autem verumdecretum concilij, quod fit à maiori parte; alioqui nullum esset legitimum concilij decretum, cum semper aliqui dissentiant. It is the true decree of the councell, which hath the consent of the greater part: for otherwise there should be no lawfull decree made at all, seeing some doe euermore dissent.

This notwithstanding, their famous bishop Melchior Canns, Canus de locis lib. 5. cap. 5. pag. 164. doth roundly tell vs another tale. These are his expresse wordes. Non ita que quod in humanis conccssionibus fit, plurimum apud nos sententia praeualet; & paulo post; non enim numero haec indicantur, sed pondere: pondus autem concilijs dat summi pontificis, & grauitas & authoritas. Quae si adsit, centum patres satis sunt, sin desit, nulli sint satis, sint quamlibet plurimi. It is not therefore with vs, as it is in humane assemblies, where moe voyces euer doe preuaile. For these matters are not to be iudged by number, but by weight. And the councels receiue their weight, from the grauitie and authoritie of the Pope. Thus writeth our popish bishop Canus. Now who seeth not, that the decrees of popish councels, are as vncertaine as the wind? For the Iesuit telleth vs, that moe voyces must needes preuaile. But Melchior their renowmed bishop, is of another mind: that be they many, be they few, what part soeuer the Pope liketh, that same shall be true. For after the fathers haue fasted long, prayed, much, consulted grauely, deliberated maturely, decreed soberly, commanded strictly, and accursed seuerely; neither others, nor yet themselues can tell, what shall be of force therein. For all must be as shall best content the Popes humour, sitting right statelie in his chaire at Rome.

No bishop can in these our dayes haue voices in councels, but such as will first sweare obedience to the Pope, and promise to defend his cannon law. This conclusion though it containe grosse absurdities, yet is it so cleare, as Bellarmine that Iesuitical Cardinall cannot denie the same,Bellarm. de conc. lib. 1. cap. vit. These be his wordes. Istud iuramentum non tollit episcoporum libertatem, quae in concilijs necessaria est. Iurant enim se fore obedientes summo pontifici, quod intilligitur donec pontifex est, & dum iubet ea quae secundum Deum & sacros canones iubere potest: sed not iurant se non dicturos quod sentiunt in concilio, vel se no • posituros eum, si haereticum esse conuincant. This oath taketh not away the libertie of bishops, which in councels is necessarie. For they sweare that they will be obedient to the Pope; which is to be vnderstood, so long as he is Pope, and while he commaundeth those things, which he may commaund agreeable to God, and to the holy cannons; but they sweare not, that they will not speake what they thinke in the councell, or that they will not depose the Pope if they prooue him to be an heretique.

Thus writeth Bellarminus, whose onely testimonie is most sufficient in all popish affaires: as who is the Popes sworne and tenderly beloued vassall, and whose bookes are dedicated to the Pope himselfe. Out of his wordes I note first, that all clergie men admitted to giue voyces in councels, are sworne simply wholy to obey the Popes constitutions.

Secondly, that the said persons are sworne to beleeue, that the Pope cannot erre in his iudiciall decrees of faith and manners; that no councels are of force, without the Popes confirmation; that councels confirmed by him, are aproued by the holy Ghost; that he can excommunicate and depose, all emperours, and empresses, all Kings and Queenes, all bishops and archbishops in the Christian world; that he can by his pardons deliuer all soules out of purgatorie, and goe himselfe to the deuill. For all these and a thousand like things, are strictly comprised in his canons, and consequently in their most lamentable oath.

Thirdly, that they are sworne to admit his decrees, who (as they freely grant) may for al that be an heretique.

Fourthly, that they are sworne to reuerence and obey his iudgement in all matters of faith, whom they may iudge and depose for heresie.

Fiftly, that their fundamentall article, by which they make the Pope iudge ouer all controuersies; is quite ouerthrowne, and turned vpside downe, in this Bellarminus his explication. For when he saith (VVhile he commaundeth &c.) he graunteth euery bishop freedome to examine and iudge, when the Pope commaundeth things agreeable to God and the canons. VVhich libertie, if the papists would constantly performe, all true Christians and perfect Catholikes, would soone agree with them. For none that beleeue aright, will denie obedience to the Pope, when he preacheth, teacheth, or commaundeth any thing which is agreeable to God and holy canons. But good Christians finding his canons to be disholy, and his decrees to be against God; doe thinke as Bellarmine here teacheth them, that they are not bound to obey him. And that the reader may fully vnderstand the abhomination of the oath which all popish bishops sweare vnto the Pope; I will here set down the expresse words, as I find thē verbatim in the Popes owne decretals;Decret. libr. 2. tit. 24. cap. 4. Ego N. episcopus, ab hac hora fidelis ero S. Petro, sanctae que Romanae ecclesiae, domino que meo papae N. eius que successoribus canonicè intrantibus. Sequitur; papatū Romanae ecclesiae, & regulas sanctorum patrum adiutor ero, ad defendendum & retinendum contra omnes homines; sic me Deus adiuuet, & haec sancta euangelia. I (Iohn Watson) bishop, will be faithfull from this day forward, to Saint Peter and to the holy Church of Rome, and to my L. (Boniface) the Pope, and to his successors elected canonically; and I will be an helper to keepe and defend against all people, the Popedome or papall soueraigntie, and the rules of the holy fathers; so God me helpe, and the holy Gospel.

Loe here gentle reader, open and flat rebellion is required, and by euangelicall oath confirmed, of subiects against their soueraignes. For, the bishops of euery countrie, are the subiects of the kings of the same countreys; and yet doe they sweare to defend the Popes vsurped iurisdiction, and most bloodie tyrannie, against their naturall dread soueraignes. For they sweare to defend the Popes vsurped authoritie, against all people, without exception. VVhich his diabolicall vsurped primacy, (as I haue prooued at large else where) extendeth it selfe to the translation of empires, kingdomes, and regalities.

These conclusions being well marked and remembred, the answere to the mightie obiection, which is as the foundation of poperie, will be plaine and easie, viz. that popish bishops may as well erre, when they are assembled together in a generall councell, as when they preach, teach, or write asunder. For first, the Pope himselfe will not shew his face in any councell, because the emperour must sit aboue him, as is euident by the first conclusion. Seconly, when the Pope sendeth his legates to councels to supplie his place, he doth but delude the world by that fact; seeing he cannot impart his authoritie vnto them, as by the second conclusion is apparant. Thirdly, popish councels and synodes in these after ages, are flexible as a nose of waxe, and as vncertaine as the weathercocke, as is clearely proued in the third conclusion. Fourthly, no bishops of late ages can haue voyces in popish councels, but such as will first sweare obedience to the Pope, and promise by oath to defend his vsurped power, and most execrable canon law, as by the fourth conclusion will appeare. Fiftly, that decree is true and iust, which is concluded by the gerater part of the bishops there assembled; and yet the Pope sitting at Rome in his chaire, will reiect such decrees at his good pleasure, and define the sentence of fewer voyces to be of force. This obseruation is euidently confirmed, by the due proofes of the third conclusion. Sixtly the decrees of councels must needs be obeyed, as the papists tell vs; and yet the Pope may reiect them, and disanull them at his pleasure, euen dreaming in his chaire at home, or riding abroad on his white palfrey. This to be so is euident to euery one, that shall seriously peruse the third conclusion. Yea, our papists of Rhemes in their commentary vpon the new testament,Rhemes test. in act. 15. tell vs plainely and roundly; that the determinaon of councels is needlesse, because the Popes iudgement alone is infalliable. VVherefore they ad this clause to salue the Popes proceedings, That councels are called not for necessitie sake, but for the better contentation of the weake. I therefore conclude against the popish supposed bulwarke, that seeing all bishops may erre seuerally, as the Iesuit Bellarmine hath taught vs; and seeing also that the constitutions in popish councels are nothing else in deed, but the bare decrees of one onely bishop, as is alreadie prooued; it followeth of necessite, and cannot be denied, that all bishops in the popish Church may erre egregiously; and that as well iointly as seuerally, as is to be seene at large in my Golden ballance of triall: to which treatise I referre the reader for better satisfaction, both touching the Popes double person, and concerning his priuate and publike errors, In the interim, I must needs tell the papists; that a generall councell is aboue the Pope; that a generall councell hath power to depose the Pope; that a generall councell did de facto depose Iohn the 12 long sithence, and Iohn the 13 of that name; as I haue prooued at large by sound popish testimonie, in my Anatomie of popish tyrannie. And thus haue I prooued, that the sole and onely scripture inspired from heauen, is the infalliable rule of truth; and that all traditions must bee examined by the same, and then addmitted when they be consonant thereunto, not otherwise: howsoeuer antiquitie be pretended in that behalfe.

Popish vnwritten traditions are so vncertaine and doubtfull,Ratio. prima. that the best learned papists are at great contention about them, and cannot possibly be accorded therein. For the proofe of this proposition, it were ynough to call to mind that great and endlesse strife, which was in the Church about 1400 yeeres sithence, betweene Victor then Bishop of Rome and the bishops of Asia. The controuersie was among them, concerning the keeping of Easter. Tradition apostolicall was alledged earnestly, and both sides did stoutly defend the same.

The same tradition was in controuersie afore Polycarpus the bishop of Smyrna,Euseb. li. 5. hist. cap. 23. & cap. 24. per totum. and Anicetus the Bishop of Rome. But neither could Polycarpe perswade Anicetus, nor Anicetus perswade Polycarpus; albeit they both agreed as deere friends. The storie is set done at large, by Eusebius a learned father and most famous historiographer. But Victor the Bishop of Rome dealt so furiously in that controuersie, that Ireneus and other bishops of Gallia, did sharply reprooue him for the same. VVhat need more bee said for the varietie and vncertaintie of traditious: For first, the bishops that thought and taught thus diuersly of tradions, did all of them liue within 200 yeeres after Christ; at which time the Church was in in good estate, and stayned with very few or no corruptions at all. Secondly, the one side doubtlesse, must needs be seduced with false and vnsound traditions: For apostolicall doctrine was vniforme and constant, and could not possible bee contrarie to it selfe. Thirdly, Saint Policarpe, Polycrates, and the other bishops, did in those dayes make no more reckoning of the bishop of Romes opinion, than they did of another mans. Fourthly, they all were so farre from acknowledging the bishop of Rome, to be the supreme head of the Church, and that he could not erre; that they all with vniforme assent affirmed him to defend a grosse errour, and to hold a false opinion; that they all reputed themselues his equals, touching gouernment ecclesiasticall: that they all verie sharpely reprooued him, and with might and maine withstood his proceedings. VVhereas this day, if any bishops, magistrates, or other potentates in the world, (where poperie beareth the sway) should doe the like; they might all roundly be excommunicated, and not onely deposed from their iurisdiction, but also be burnt with fire an faggot for their paines. Fiftly, if Saint Polycarpe had cause in his time, being the flourishing age of the Church, to doubt of romish traditions; much more doubtlesse haue wee cause, at this day to stand in doubt thereof; in these doolefull dayes I say, in which iniquitie hath gotten the vpper hand; in which the bishops of Rome haue brought an huge multitude of errors into the Church, and seduced a great part of the Christian world.

Another controuersie touching traditions,Ratio secunda. Chrisost. hom. 47. in mat. col. 405. is for and about the keeping of Lent. For albeit Saint Chrysostome tel vs plainely, that Christ did not commaund vs to imitate his fast, but to learne of him to be humble and meeke in heart; yet doe the papists this day mordicus defend it, to be an apostolicall tradition; yea, many of them are so blinded and besotted with vnsauorie traditions and superstitious illusions, that they deeme it a greater sinne to eat flesh in Lent, than to commit adulterie, murder, or periurie.

Of this vnwritten tradition, falsly supposed apostolical,Euseb. lib. 5. hist. cap. 24. Eusebius Caesariensis, a famous historigrapher of great antiquitie, writeth in this maner. Non solum de die paschae agiter controuersia, sed & de ipsa specie ieiunij. Quidam enim putant vno tantum die obseruari debere ieunium; alij, doubus; alij vero, pluribus; nonnulli etiam, quadraginta. Quae varietas obseruantiae non nunc primum, ne que nostris temporibus coepit, sed multò ante nos: ex illis vt opinor, qui non simpliciter quod ab initio traditū est, tenentes, in alium morem, vel per negligentiam, vel per imperitiam, postmodum dicidêre. The controuersie is not onely touching the day of Easter, but alos concerning the very king or manner of fasting. For some thinke, they must onely fast one day, some two dayes, others moe dayes; and there bee that thinke, they should fast fourtie. VVhich varietie of fasting did not now begin first, neither yet in our daies, but long before our time; I thinke by them, who keeping not simply what they receiued from the beginning, did afterward fall to another manner, either of negligence, or els of ignorance.

Socrates in like manner reporteth hystorically, that they differed no lesse in their manner of eating, than they did in their daies of abstaining. For some (saith he) would eat no liuing thing; othersome of liuing things, ate onely fish;Histor. tripart. lib. 9. cap. 38. some together with fish, did eat also birds; but some ate only bread, and others at night ate all kind of meates without difference. Yea, he telleth vs in the same place, that the Romans fast three weekes before Easter, besides the Sabboth and the Lords day. And that the Illyrians and Alexandrians do fast six weekes, and yet do they all tearm their fasts Lent. By which testimonies euery man may easily perceiue, how doubtfull and vncertaine vnwritten traditions be.

Thirdly,Ratio tertia. there was another endlesse controuersie concerning traditions, betweene the Greeks and the Latins; whether the Eucharist ought to be celebrated in leauened or in vnleauened bread.

Fourthly, Irenaeus a very auntient father, affirmeth out of Apostolicall tradition;Ratio quarta. Irenae. lib. 2. cap. 39. that Christ was fortie yeeres old, when he suffered his bitter passion. Papias another father, saith vpon the like traditiō, that Christ should raign 1000 yeeres after the generall resurrection.Euseb. lib. 3. cap. vlt. Andrad. de trad. lib. 2. p. 126 Basilius another holy father saith, that Zacharias the sonne of Barachias, slaine betweene the altar and the temple, was father to S. Iohn the baptist. These absurdities the papists are this day ashamed to hold; and yet did these fathers receiue them by Apostolicall so supposed tradition, as their own famous doctor Andradius graunteth willingly.

Fiftly, popish tradition telleth vs,Ratio quinta. that all the bishops of Rome one after another haue taught succesiuely the selfesame doctrine with S. Peter. Howbeit their own deere doctor and religious frier Nicholaus de Lyra, auoucheth plainely, roundly, and boldly, to the whole world, that many bishops of Rome haue fallen away from the faith, and become flat Apostataes. And least this my narration be thought strange vnto many, that our holy fathers the Popes should be Atheists or Apostataes, and that their own deare brethren, in high esteeme among them, would neuer so write of them; I will deale plainely in this important point, and after my wonted manner set downe his owne expresse words.Lyranus in cap. 16. mat. Thus doth he write: Ex quo patet, quod ecclesia non consistit in hominibus ratione potestatis vel dignitatis, ecclesiasticae vel secularis; quia multi principes, et summi pontifices, et alij inscriores, inuenti sunt a side apostatasse. Propter quod ecclesia consistit in illis personis, in quibus est notitia vera, et confessio fidei et veritatis. VVhereby it is euident, that the Church doth not consist in men by reason of power or dignitie, either ecclesiasticall or secular; because many princes and Popes, and others of the inferiour sort, are found to haue beene apostataes, and to haue swarued wholie from faith. For which cause, the Church consisteth in those persons, in whom, there is true knowledge, and confession of the faith and of the truth.

Thus writeth this learned papist (whom their owne so supposed martyr sir Thomas Moore called a great clearke, as he was indeed) whose words are well worthie to be engrauen in marble with golden letters. For by his iudgement it is cleare and euident, that not they who sit in S. Peters chaire, are euer the true and lawfull successors of S. Peter, but they only and solely that confesse and preach S. Peters faith and doctrine: as also that their receiued maxime (vbi Papa, ibi Roma; vbi Roma, ibi ecclesia catholica) is false, vaine, and friuolous. VVe therefore this day impugne nothing in popish proceedings, but the selfesame indeed, which famous popish doctors reproued afore our time, and that in their publicke writings published freely to the whole world. VVhich thing, whosoeuer will seriously ponder as my selfe haue done, that man must perforce detest and abhorre all popish superstitious trumperie. But of this argument I haue discoursed at large in my booke of Motiues.

Sixtly,Ratio sexta. popish tradition telleth vs, that the blessed virgine Marie, the true mother of true God and true man, was conceiued without originall sinne, and that the bishop of Rome did for that end ordaine a feastiuall day of her conception, to be kept vpon the eight of December. But by your leaue,Aquinas p. 3. q. 14. art. 3. ad primum. Bernard. epist. 174. p. 207. Aquinas their owne Angelicall Doctor affirmeth resolutely, that she was conceiued in originall sinne. Yea, their other holy doctor and deare frier Bernard doth very sharpely reprooue the Cathedrall Church of Lyons, because they obserued the feastiuitie of the conception of the blessed virgine; and the calleth that their practise, the noueltie of presumption, the mother of temeritie, the sister of superstition, and the daughtet of leuitie. That done, he addeth these words: Hoc non est virginem honor are, sed honori detrahere. This is not to giue honour to the virgine,A. D. 1475. but to take honour from her. Yet Pope Sixtus the fourth did institute the feast of the conception.

Seuenthly,Ratio sept. popish tradition telleth vs, that the emperour Constantine, worthily surnamed the Great, was baptised at Rome in a font, there remaining to this day, my self haue seene the same. Howbeit, Hieronymus, Eusebius, Socrates, Theodoritus, Sozomenus, Cassiodorus, and Pomponius, doe all affirme very cōstantly, that he was baptised at Nichomedia.

Eightly,Ratio octaua. popish tradition hath brought flat idolatrie into the Church, teaching to adore them as saints and Gods friends, who were known heretickes, and professed enemies to God and his Church. This to be so, their owne deare friend, and brother Platina will tell them, when he affirmeth the dead corps of Hermannus to haue been worshipped for a saints reliques at Ferrara,Platina in vita Bonifacij octaui, vide Martinum so. onum▪ pag. 237. in append. the space of twentie yeares together; who for all that was an hereticke, as the same Platina auoucheth. VVhere two speciall things are to be obserued seriously: first, the vncertainetie of vnwritten traditions: secondly, the danger in giuing credit to the same. Now, it remaineth for the better contentation of the reader, to make answere to such obiections in defence of popish traditions, as the papists haue euer in their mouths, and boast of them, as if they were insoluble.

VVe doe not know, which bookes of the scripture are canonicall, and which are not, but onely by the vnwritten traditions of the Church: And yet is this a matter of faith, and very necessarie vnto saluation.

VVee beleeue the trinitie of persons in vnitie of substance, but this is not in the scripture, Ergo.

It is not to be found in the holy scrpture, that Christ is consubstantiall, and of the same substance which the Father. Ergo.

The young man told Christ,Mat. 29. v. 20. that he had kept all the commaundements, from his youth vp. VVhom Christ reprooued not, as though he had not kept them indeed, but exhorted him to perfection, in selling all his possessions.

Saint Paul saith,Rom. 2. v. 13. For note the hearers of the law are iust with God, but the doers of the law shall be iustified.

If thou wilt enter into life,Mat. 19. v. 17. keepe the commaundements.

Christ saith,Mat. 11. v. 30. My yoke is easie, and my burden is light.1. Iohn. 5. v. 3. And Saint Iohn saith, his commaundements are not heauie.

Saint Hierome saith,Hieron. cont. ••• lag. lib. 3. & 4. He is to be detested as a blasphemer, that affirmeth God to haue commaunded any impossible thing.August. serm. 6. de temp tom. 10. And Saint Austen saith, God can neither commaund things impossible, because he is iust, neither condemne a man for that which he could not auoyd, because he is mercifull.